Some Flashes of LIGHTNINGS OF THE SONNE of MAN.
Being the substance of eleaven Sermons upon severall Texts, Preached in London;
By WILLIAM SEDGWICK of ELY.
LONDON Printed by H. For Giles Calvert, and are to be sold at the sign of the black-spread- Eagle at the west end of Pauls. 1648.
A PREPARATORY word, touching the Saints union with God; a main point spoken of in this Book.
FIrst, Primun in unoquoque generi e [...] causa reliquorum. The first in every kinde being the Cause of all the rest, there is no perfect Causa [...] eflendi e [...] causa cognoscendi knowledge of inferiour or subordinate distinction and union, without the knowledge of the supream. The supream distinction and union is to be seen in God, in the blessed Trinity; where in the word, the Father brings forth himself in all distinction; and in the Holy ghost, the Father and the [Page] word mutually conspire into the closest union. The glory of unity is variety, and the glory of distinction is union. (ie) The glory of the Father is the word, and the perfection of the word, is his union with the Father in the Spirit. Unity is barren without variety or distinction, and distinction is a withered branch without union.
Secondly, Whatsoever things the Father doth, the same things doth also the Sonne; bringing forth his fullnesse in all variety and distinction; and yet retaining the same in perfect Union with himself as doth the Father. Onely with this difference, that the Object of distinction there (viz. The word, which is the fulnesse of the Father) is intirely the object of union in the Holy ghost; though not under the same respect as he is distinct. But here the Sonne sends forth one World, or the first World as a Lord to his left hand, being in union with it only as a Creator; and a new World to his right hand; slaying the union of the f [...]irst covenant or creation, or rather perfecting it in this later and better union of the second covenant, or new creation: And so that different respect that the Father hath to his owne fulnesse, as Hee considers it first in the word, and then in the Holy [Page]Ghost is manifest to us (after a manner) more reall and substantiall to us, in the Kingdome of the Son, being exemplified on different subjects, Sheep and Goats. For this is the honour the Father hath given to the Sonne that be hath made Him both Lord and Christ, as bee is Lord, he is the Floure of the whole Creation, having all that beauty and strength in himself and being the root and originall of it to every other creature. As he is Christ, Himself is returned to his Head and Originall, and possesseth all in the in-created glory, and drawes up the new world thither.
Thirdly, Aud as the first is the Cause of all the rest, which being known, the rest are known, and not perfectly till then, So the first is the last, as will nessessarily follow from thence; If the last be not known without the first, then at least, the first is in the last: But the first is the last; For what else should the first seeke to bring forth Ʋltimately but himselfe? And therefore, though God do Embroyder his appearances and coming forth with all Variety and fullnesse of distinction, Yet his designe is by ALL to declare Himselfe, and not to be vailed alwaies: His designe is to beget and draw forth his own Form in and upon all this variety; to bring forth himself in it, and it in himself; and yet this Variety and Unity [Page]to remain in the highest Consistency each with other in the Union; and all these subordinations both to serve Supreamacy and to be Supreame; the first to be the last, and the last first, which is the mutuall glory of them both. And so the Scriptures speake, 2 Ephe. last verse, Yee are the habitation of God through the Spirit. And sometimes they speak in the language of the subordinate, 3. Eph. 17. That Christ may dwell in your hearts by faith. Christ is in God, and God is in Christ, John 13.8. knowest thou not that I am in the Father, and the Father in me. And they that do not so know God and Christ, they know Christ after the flesh, as a branch of the first creation, and not as the root of both creations. And they that do not know themselves thus, as dwelling in God and God in them, are stil under the Law; stick in the first Covenant, and know not the Regeration but weakly. If yee see not the blessed face of Unity drawn throughout all distinction in God, in Christ, in Saints, yee see the Devill and an Antichrist, and are in the smoke of the bottomlesse pit; though yet ye may be the children of God. And therefore none may so securely descend into the vally of distinction, as they that have been in the mount of Ʋnion: For they onely [Page]will, and can carry the Union along with them through all distinction, and that glory of the first Unity, that hath seated himself and dwels in their Eye, will bring forth himself in and upon all things, and in what various formes soever they present themselves.
Ʋnion is the interest, the delight, the Food of Saints: Distinction, is the sawce, or savour of Ʋnion. The Saints could not enjoy God, if He were not one with them: & where were the delight, and wherein should they be the richer by enjoying him, if he were not another from them? There could not be such a ravishing Concord and meeting between God and the Creature, without the parting and discord, first, of a created and un-created nature, and this discord and distance proceeding and let down through many subordinations (as between a Base and Treble in Musick there are middle Notes) If we were not so low, and God so high, neither should we be so transported with this Match; nor would the condescension of God be so manifested, and then where would be one of the greatest glories of Gods love, and one of the quickest grounds of our joy? Therefore we cannot confound things, for so we should offend against our own interest: and who doe this so much, as they that call themselves Christians, [Page]and yet make Christ in Heaven, and themselves upon the Earth, confounding the things that God hath not only distinguist, but seperated; even the mystery of Godlinesse, which is God manifest in the flesh, And the mystery of iniquity, which cals Christians, and denies the Anointing?
And as we cannot confound things that God hath distinguist, so we cannot seperate the things that himself hath joyned: who hath joyned himself and Christ, and Christ and ƲS; the highest, with the lowest; the first, with the last; the top, with the bottome; and therefore wee the lowest, cannot glory in lesse or lower, then the highest of all. Wee joy in God (saith the Apostle Rom. 5.) through our Lord Jesus Christ. And God who is Lord, descends, and gathers up the very lowest things, even our flesh: makes the place of his feet glorious: wil lose nothing: is present with the lowest things as well as with the highest; though not after the same manner, or in the same manifestation, while they abide in their Iownes: but he will raise the lowest to the highest; and the lowest shall be in the highest, and the higest in the lowest: the whole creation in Man, and Man in Christ, and Christ in God. The Rule therefore for things is this. To retain the [Page]distinction in the union, and the union in al distictions. And the Rule that God leads Saints by is this, to lissen to God as he brings forth himself within them: to rejoyce in each degree of his light; waiting still till be Fashion every formlesse lump into its right shape; and bring forth every imperfect Embryon to its full growth, and settle the Chaos into its distinction: not to out-run the appearances of God, and lust or languish impatiently after Meats, when God is establishing our hearts with grace. I charge ye, O ye daughters of Jerusalem that ye stir not up, nor awake my love (in his present desingnment) until he please.
But not to forget the end of this preface: It is in a word, to give a brief accompt of the drift of the ensuing Discourses, and of the cause of publishing of them.
As for the discourses you will finde them pregnant with the glory of Union, union with God and Christ, and Saints: This is the Mount into which this Discourser hath been taken, and yet ye will finde the subordination and distinction so clearly acknowledged by him, as might have satisfied the observing and unprejudiced Reader though I had animadverted nothing upon it.
To what I have said concerning it, I shall adde [Page]onely this. That Distinction is the Wife, and Union the Husband. Distinction the weaknesse, Ʋnion the strength. Distinction the Law, Ʋnion the Gospel. Distinction the first Creation, Ʋnion the second Creation: and therefore Distinction as the Woman, is barren and un-crown'd, unlesse Ʋnion rest upon it: But if the supream Ʋnity will multiply and bring forth Himself in and upon each distinction, in and by Union, then indeed is distinction glorious. Distinction is as an Instrument of ten strings, that in the hand of Union will make most delightfull Melody; otherwise it is but a jarring sound. I am sure, and have found out by experience these two things. That while a mans head is fraught with the riches of Distinction, leannes may enter into his soul. And that if we know a glory higher then that we are in union with, we cannot be happy.
This for the discourses. Now for publishing them. Ye are to put this Office wholly upon the accompt of the forward affections of some of the Hearers, who out of the best notes, compared together, have drawn forth this Copy, with a desire to impart them for a more publicke benefit, which invited me to prefix this word.
If the Author, or rather he by whom these discourses be ministred to us, doe pardon the adventurers, so the Reader may receive good thereby, then there is all the reason, that ye for whose sakes it is undertaken should pardon the faults escaped.
For a farewell, Remember it is the finger of God onely that writes God in the heart. The writings of men are but a witnesse of God in flesh. Thus I leave it with you who am,
THE TITLES and Texts of the severall Sermons.
- Sermon I. and II. THe Reign of God, on Psalm 97.1, 2, 3, 4, 5, 6. verses.
- Sermon III. The coming of the King of Zion. on Zechariah, 9.9.
- Sermon IIII, and V. The coming of the Kingdome of [Page]Cod. Luke 17.20, 21, 22.
- Sermon VI, and VII. The excellency of the love of Cod. on Psalm 36.7, 8.
- Sermon VIII. God the head of Christ, as Christ of his Church. on 1 Cor. 9, 10, 11.
- Sermon IX, X, XI. The Witnesses death and Resurrection. In a short exposition of the eleventh Chap. of the Revelation.
To the Reader.
THese Sermons did abruptly presse into the world in the Pulpit, and gave us no warning at all: they are Abortives, borne before their time; and therefore you can expect little [Page]shape or comliness in them. They are suddain and lively actings of the Spirit that disdaines the help of Art: and dare professe their incomposednesse to study; and chuse a Rude nakednesse of their owne before a cloathing of humane industry.
They have stolne into the Presse also without my knowledge and in my absence: Coming to Towne I finde them where I looked [Page]not for them, Printed and ready to come out; and thought wholy to have disowned them, but finding some sweetnesse in them, I could not wholly turne my back upon them.
Being thus, thou wilt say, I spoke what I understood not. I may cofesse that; and that the Writer and Printer put forth what they understood not: let it be so, and then you will not wonder if you [Page] read what you understand not: there were faults in Speaker, Writer, Printer, and will be in the Reader.
Tis a Thiefe steales out in the night and carries night upon him; and if thou finde him plundering thee of thy reason and understanding, use him as thou pleasest.
Tis like all the World, a ruinous heap; light & darknesse fighting together. Yet they that have love and [Page] light to see God in every thing, will meet him here in clouds and rejoice in him.
Tis a cry at midnight, Behold the Bridgroome cometh: Haste and disorder may best suit such an occasion: and if thou understand but that in it, it will be both profitable and pleasant to thee. I am sure to him that loves The appearing of the Lord, the tidings of it will be welcome from any man, [Page]and in any fashion; But if thy spirit be not yet awakened to expect the Lord, I am perswaded here is so much light in these as to trouble thee, and alittle to disturbe thy worldly rest: and if I do but disquiet thee at this time, it will be a kindnesse to thee.
In a most rich enjoyment of his gracious presence, and certain assurance of his perfect fullnesse, doe I [Page]rejoyce; and in this joy I desire thou mayest enjoy thy selfe; and then, this and every thing will be sweet unto thee; In this farewell.
If thou resolvest to travel through these discourses thou shalt do well to facilitate thy way, by removing these rubs with thy [...] before hand; As for other litteral fa [...], the Printer presumes upon thy pardon of course.
Page 15. line 10. for no, read not. p. 39. l. 23. de. which. p. 101. l. 7. de. and. p. 105. l. 12. r. Christs. p. 112. l. 24. r. crowned. p. 118. l. 18. r. that what. p. 132. l5. ad, is far better. p. 141. l. 9. r. wears away, p. 146. l. 14. r. imbody. l. 28. ad how. p. 147. ad as men. p. 148. l. 4. de. As. p. 194. l. 1. r. fourty two moneths. p. 206. l. 2. r. this creation. p. 234. l. 18. r. their owne. p. 240. l. 24. r. while. p. 267. l. 29. for Spirit r. sixt. p. 282. l. 18. for bouble r. double.
THE REIGNE OF GOD.
The Lord reigneth, let the earth rejoyce: let the multitude of Isles be glad thereof.
Clouds and darknesse are round about him: righteousnesse and judgement are the habitation of his Throne.
HEre's good newes; glad tidings: [ The Lord reigneth.] It cannot be published without praise, without rejoycing, without singing without blessing. We should dishonour this truth, if we should not publish it; if we should with silence suppresse it; if we should not [Page 2]speak well of it. It is so sweet and comfortable, that it fils the whole world with joy; and cals in every eare, and every tongue, and every heart, to be glad, to rejoyce, and to praise God.
[ Let the Earth rejoyce, and the multitude of the Isles be glad]
As though he should say, Let nothing fear but hell: let nothing be disquieted but devils. Let the lowest, the poorest of the People of God, though but Earth, yet let them rejoyce in this; [ The Lord Reigneth]
First, Here is the thing affirmed. The Lord reigneth]
Secondly, Here is the use of it, or the inference that is made from it. [ Let the Earth rejoyce, and the multitude of Isles be glad]
Thirdly, Here is the means by which he ascends into the Throne. [Clouds and darkness are round about him]
First, Here is a plain and certain Proposition affirmed, [ The Lord Reigneh] The Lord saith it, and the Lord is it. What ever the Lord saith, it is a Kingdome: what ever he is, he is a Kingdome.
Men have Reigned; and when men Reign, God Reigns to by men: and it was alwaies true, That all the Kingdomes of the Earth were [Page 3]the Lords and his Christs: and so all the Kings of the Earth, have been the Reign of God in figure: God hath Reigned in them, as in types; but that which we must now affirm, & which the Lord affirms, is the immediate Reign of God: such as that is which is expressed, Rev. 11. Thou who wast, art, and art to come: hast taken to thee thy great power, and hast Reigned. God did Reign invisibly, while men Reigned. visibly; or God Reigned, because he gave Reign to others: but as there is his Reigne in giving, so there is his Reign in taking. Thou hast taken to thee thy great power.
The Lord takes Reign, and Kingdome, and Power, into himself: he takes off the Crown from the heads of Princes, and sets it on his own head. It was adminstred before by instruments; now God administers power immediately by himself. The other Reign was a lesse, this the great Reign.
The greatest Power that ever the Lord gave to men, is nothing, to that power which Christ will put forth, when he Reigns himself. And observe the companion of this power: When thou reignest, the Nations are angry. When God Reigns, the devill rages: when God comes to set up his power; [Page 4]there is wrath and violence in the mindes of the men of the world: and when you see this violence and rage in the mindes of the men of the world, it is a sure sign, that God hath taken the Kingdome, Power and strength from them.
Here's two things of very sweet consideration,
1. The Reign of the Lord: and
2. The Reign of the Lord in the Saints.
First, This Kingdome that God is now setting up, is his everlasting Kingdome. It will not be administred by the weaknesse of man, but by the power of God; not by the folly of man, but by the judgement of God. God will in this Kingdome, nakedly manifest his own righteousnesse, his own compassion and pitie; his own love, his own peace: Hee will doe all things immediately by his owne self. And therefore all the pride and ambition, all the oppression and tyranny, and miscarriages that hath been in the government of men, shall be wholly taken away. Pure righteousnesse, and judgement, and equity shall be infallibly dispensed; and infinite power, strength, holinesse, goodnesse, and authority, shall shine forth nakedly in the face of God: and that [Page 5]shall be, the Judge of all men.
Wee shall no longer be abused and oppressed, by the will of men, by the lusts of men. The poor people shall no longer groan, under the burden of mens lusts, nor sweat for the pleasure and contents of men; nor their faces any longer be ground, by the hardnesse of the spirit of men: but they shall be under the protection of God.
The great cry now of the people, is, Let's have a King! Ye shall have one, one that will reign in righteousnesse; the LORD himself.
Secondly, And this Reign of the Lord shall be in his Saints; according to that in Dan. 7.27. And the kingdome, and dominion, and the greatnesse of the kingdome under the whole heaven, shall be given to the people of the Saints of the most high, whose kingdome is an everlasting kingdom, and all dominions shall serve & obey him. As this kingdom shal be administred in the glory of God: so also in the sweetnesse and gentlenesse of man, by brethren, by friends, by the Saints of the most High. God lifting up himself in the Saints, will administer this Reign; and as he will do it by the Saints, so he will doe it by the softnesse and [Page 6]tendernesse of the Saints, The kingdome and dominion under the whole earth, shall be given to the people of the Saints of the most High. It [...] now doing; that ye shall obey none but the Lord; ye shall know no other laws, but the Law of God; ye shall know no other Master but Jehovah. He hath made us Priests and Kings, and we shall reign with him on earth. This nature of ours, this body of ours, shall reign with Christ, with God, and that upon earth.
The Lord hath served, hath been hitherto much (yea mostly) in the forme of a servant. It hath been, as it were, the businesse of the Lord, whilst this world stood, to give supplies to men; to serve men; to give men strength, and wisdome, and riches, and authority, and power, that men might be great and happy, with the goodnesse of God: and (in this) God hath been King too, but in an under way; As saith the Lord, I have served with your sinnes, and lusts: now he will no longer serve but Reigne.
God will take all the Power and Authority into his own hands. Hee will not be any longer under men: but above all men.
Its time He should be so: Its reason Hee should be so: Its just He should be so.
Every thing now must bowe, stoop & submit, to the Law, and rule, and will of God. No man shall any longer say, it shall be so, because it is my will to have it so: there shall not be found an heart, or tongue, that shall move against the Dominion of the Lord.
Satan hath been a Prince; hee hath made Lawes of your captivity and misery: Hee hath kept you to his task, to doe him service. He hath said, Be angry; and then you have been full of rage. He hath said, Be covetous; and then you have been full of covetousnesse. He hath said, Bee Dark; and then you have beene full of blindnesse. Hee hath said, Be proud; and then yee have been full of haughtinesse. And so he hath (but by Divine will) tormented the world.
The sting of Satans whips are in your consciences I know. His errors & mistakes, have beene in the kingdome of darknesse in you, that you do not know God; the holy will of God. You would come into the enjoyment of God; Satan will not let you: you would know God; hee will not suffer you: You would be wise unto Salvation; [Page 8]hee will not permit you: Hee hath fettered you with his chains of darknesse; hee hath captivated your judgements; he hath made you to grinde at his mill, and to drudge in his service; and hath made you to cry-out, O when will the Lord come! But now his wicked Reigne is at an end; what yee had, yee shall want; and what yee want, ye shall have: what hath been, shall not be; that which shall be, must bee; and cannot chuse but be: ye shall have Love, because the Law of God is Love; and ye shall have peace, because the Kingdome of God is peace; and yee shall have light, because this Inheritance is Marvelous light: yee shal have righteousnesse, because this state is true holinesse: ye shall have liberty, setlednesse, stability, and every good thing in this Kingdome of God.
Its alwaies ill with us, while Satan reigns; Its alwaies wel with us, while God Reignes: when our Husband is King, we shall have Preferment, and honour, and riches, and greatnesse, and power, and authority; because our God Reignes.
The Lord Reignes, for us; the Lord takes his Kingdome, and it is for us: the Lord hath Reigned in himself all this while; now hee [Page 9] Reignes by us: the Lord counts himselfe not to have a Kingdome, till Wee have it with him: The Lord thinks himself meane, and despised, till We are exalted. He is poore without US. He is weake, while absent from US. Hee is not himself, unlesse hee enjoyes US. Thou art my Excellency, my Firstborne: The power of God is in weaknesse, till We become almighty. The Kingdome of God is in darknesse, till Wee shine it forth. The treasures of God were of no worth to Him, if We were not his richest jewels.
This is not to be passed by; its in the present tense. This is the Song that wee heare, and see Angels sing. The Elders and Saints in Heaven sing it perpetually; we daily hear it. Hallelujah, Hallelujah, The Lord Reigneth. There is administered into our hearts and eares, An Hallelujah; The Lord Reignes: indeed every creature speaks it; all in Heaven and Earth.
All these powers and darknesses on the face of the Earth, speak out this aloud; The Lord Reignes. Your King hath taken power to himself; and from every thing else.
The Lord doth Reign] and saith, I AM UPON MY THRONE. I AM GREAT. NONE IS GREAT BUT MY SELFE. I AM KING: I HAVE THE SCEPTER IN MY HAND. I AM POWERFUL. NONE IS POWERFUL BUT I.
All the power of men is broken. All the Thrones of men are shattered into dust. All the wisdome of men is turned into folly. All the strength of men is melted into weaknesse and water.
The meltings and moulderings away of the powers and dignities of the world, speaks it aloud, The LORD Reigns]
This Reign torments none but wickednes, and wicked men. The devil and his children may be dismaied: but let Heaven and Earth rejoyce. The Heavens they doe rejoyce. All Saints, all Angels, Christ and all his members, they sing in this Kingdome. But that's not enough, that Heaven shall rejoyce; but Earth too. Poor Adam! That's his name, Earth! Poor man! poor earthy man! low Earth! The lowest of the creation; the [Page 11]basest and meanest of the whole world: Poor dark Earth: Let this creation which is Earth, let it rejoyce. Let men and women and children, relations, and comforts, estates; all the things of this World; Religion, worship, gifts, trading, dealing, eating, drinking, let all these things rejoyce.
Object. Why, must not all these things be done away that God may Reign?
The evill of them shall be done away; the sinfulnesse, the basenesse, and filthinesse of them, shall be done away: the corruption, the vanity, the infirmity of them shall be done away: but this Earth must not be lost. The Kingdome of God must be established in this Earth: but the waies of men, and men, so far as they are acted by the devil, so far they shall be done away, and destroyed by the breath of the Lord; be burnt up by the fire and Spirit of the Lord. As they are in emnity with God; as they shut out God; as they are below God; as they doe not own and acknowledge God, so they shall be done away: And they shall all be taken up into fellowship with God; purified, and sanctified, and restored. Every thing shall be brought up into the holinesse of God, the nature of God, the being of God, [Page 12]the Spirit of God. Therefore let the Earth rejoyce.
Its good newes for the poorest creature that dwels in darknesse; that lives below; that are strangers from Heaven; that dwell at a great distance from God.
You that live below in the world, in the meanest or lowest condition, rejoyce. God is come to dwell amongst you: God is come to restore you; to make you all new. A new Heaven and a new Earth: and nothing shall be troubled but the Sea: The confusion of the devil, that shall roar, be vexed and tormented: but the low, poor, simple Earth: The mean Earth: whatsoever is pure Earth; those whose hearts are not set against God and Christ: so far as there is submission to the Lord, and subjection to God. If ye are not fierce, violent, and mad against the appearing of a holy God, rejoyce, though ye be never so low. But if yee quarrell with God, or are angry with him, ye cannot rejoyce, That the Lord should Reign.
There is a continent of Earth, and there are Isles that are naturally divided from the firme land, by water. They are in a lower, a weaker condition, then firme Land. [Page 13]And so here is a fuller discovery of the poor people of God, that be as the multitude of Isles separated by the Sea, from the firm land.
As Isles are divided from fellowship with the firm land, by Sea, and cannot passe to it without danger: so there are people that are at a distance from God, that are cut off from that firmnes and stability that others have in the Lord; the Land of the living. There are divisions between them and God; and they are broken one from another, by the Sea of darknesse, that is in their world: Broken in their understandings; broken in their apprehensions; broken in their peace; broken in their strength; broken in their joyes; broken in their waies; and they float in the Sea, and waters of fears, cares; disquietnesses are round about them, and beat upon them, that know not how to have fellowship with God in a setled state. Yet, Let the multitude of the Isles be glad.
Indeed all the states of the Earth are broken in peeces, by flouds and inundations: And therefore let the multitude of the Isles be glad.
It is the Kingdome of the Lord that makes you to be Isles. It is the floud of the Spirit of God that divides you, from that [Page 14]stability and firmnesse that ye had.
The Isles shall hear the Word of the LORD: The divided and broken state and condition of men, shall hear the word of the LORD. Those persons that are at the greatest distance from God; from constant trading and dealing with God; let them be glad and rejoyce. It is the LORD hath broken US off from the Earth: from that stability and firmnes that we had in our selves, that we might have it in himself; that so he might make US a new Kingdome: He hath divided US from the Land, that He might plant himself a Kingdome in US; that He might make many Kingdomes for his own glory and righteousnesse to dwell in.
Neither is this without respect to a litterall sense: This Reign of God, first, begins in Isles, it rises up in little Isles, before it appears in the great Empires of the world. God will appear first in these lowest parts of the Earth.
Let the whole bundle of Isles, England, Scotland and Ireland, rejoyce: Let the multitude of Isles be glad.
It is visibly and sensibly, a time of the greatest sadnesse that ever was; but really and truly, and in a spiritual sense, it is a time of the greatest joy and gladnesse that ever was: To see things in the Lord is the time of the greatest rejoycing, and truest gladnesse.
This is the time of the LORDS Reigne, and the time of Englands rejoycing: If England knew her own time, but we know no [...] our seasons; and this is it that makes us uncomfortable and unsutable to our conditions, The Lord Reigns, and this is the greatest cause of mirth and joy that ever the earth had.
Poor earth hath been in bondage and captivity, but now let the earth rejoyce. We have been under the protection of men, yea, under the government of Satan (for so long as wee are governed by any thing at a distance from God; there is a mixture of Satan in it) now we are under the protection of God, The Lord hath broken the rod of the oppressour. And now we shall have the end of our hopes and expectations; the end of [Page 16]our praiers, now wee shall have peace, now we shall have settlement and stability, now we shall have Reformation indeed, now we shall have every thing that we have desired, and our hearts have longed for; freedome from oppression, love, quietnesse, righteousnesse, justice, propriety, full trade, all in an heavenly, holy, glorious, righteous, spirituall, eternall, sure, everlasting way; for this kingdome of God hath in it, all greatnesse, fulnesse, freenesse, riches, pomp, state, goodnesse; and to this end it is said,— Hee shall come that is the desire of all Nations.
Therefore sit down, and say what you will have: If you will have it in God, in an heavenly way, ye shall; but if in a way of flesh, and darknesse, and fear (out of the pure light of God) ye shall not.
God that is the greatest light, dwels in thick darknesse; God is surrounded with darknesse. And this is your joy now, that in that darknesse that ye see upon the face of the Earth, ye see God dwelling in it; and your selves with him. While you are without it; its sad. Doe but come in thorow [Page 17]this darknesse, and there is light within it; The light of God; And these Clouds of darknesse, are clouds of Witnesses, that manifest and testifie the presence of the Lord.
— Christ comes in the clouds] O how visible these clouds are now to the eye of reason! What a thick cloud hangs over the City! What a grosse thick cloud hangs over the Parliament! What a black, dark cloud hangs over the Army! There's none of them can see where they are; what they doe; or one another: The clouds are so thick that one neighbour or friend knows not another: can not trust one another. What a cloud is there in the Countrey! How these clouds doe gather every where! If you will not see, you may be ignorant; but if ye will see, the Lord is in these clouds. What darknesses and clouds of opinions are there in the spirits of men! What strange darknes there is in the minds of men! Most men grope and feel after God: and truely there are none can set a right step towards him. What dark affections are there in man! Dark fear, darke anger, darke disquietnesse and confusion?
Every where, where God is not, you [Page 18]will finde clouds and darknes; but in the face of God, there you shall see glory and brightnesse. There is nothing to be seen but clouds in all things, save in the face of God; and there it is bright and clear day. God gathering in all fair weather, light and brightnesse into himself: So that indeed, if you will live any where but in God, you must live in clouds and darknes: Every where else there is not a beam of light, but every thing grows thicker and darker, till it come to a very hell, an eternall night: only there is light in the face of God.
These clouds are round about God; and though you doe not see him, because ye are in the dark, yet he is neer you, and he dwels secretly and sweetly in the midst of these clouds, that shade and darken all the earth: and you shall finde that God will suddenly step up into his throne, and reign in light and brightnesse. Will you not receive God in a cloud? Are ye not contented with a cloud of darknes, that so ye may meet with God there? God comes cloathed in this darknesse. God comes in a cloudy day, with fire, [Page 19]wasting and consuming all the world; yet O who would not leap into those flames to meet God? Be not startled at these dark clouds, because God is in them, but rejoyce. Let these clouds come into your estates, houses, means and enjoyments: Let them come in, for God is there: Welcome them, rejoyce in them, and be comforted, for God rides upon them: He rides in triumph upon them. These clouds are his Gharriot, and all the powers of the Kings of the Earth, hee beats into dust, and it flies about him; therfore goe and meet the Lord in these clouds and dusts.
Thorow clouds and darknes you approach the throne; Righteousnesse and judgement are there: That is it you look for.
Shall put an end to sin. Dan. 9.24. Righteousnesse and holinesse shall dwell so stabilly with us, as it shall blot out all iniquity, and make an end of sinne: That wretched thing [Page 20]that hath been the reason of all plagues, the root of all mischief, the ground of vexation in all families; he shall make an end of all this, of all sinne; God will be revenged of it, by putting an end to it: Ye shall not finde a sinne out of hell, nor a sinner out of hell: Sin shall be in its own place; ye shall see wickednesse no where, but in the devil and wicked men; and them ye shall see in hell, for their sin shall carry hell apparently with it. But the Saints shall be free, The LORD reigns] Not so long as sinne is amongst US, and abides with US: so long as sin is, there is a Traitour to his Kingdome, and he hath no quiet reign: But the LORD will have a constant habitation of holinesse, that sinne shall appear no where but in the devil and hell. And where ever you shall see sin, you shall be able to say, There is hell; sinne and its torment together. Sin shall carry hell in its bowels. The very face of hell and devil in every sin. The light of God shall break forth so clearly, that it will judge and manifest all the works of darknesse.
All these waies of God that he is now dispensing come from the throne of God. All these Clouds and judgements, against King, Parliament, Cavaleers, Army, they al flow from the throne, and are all dispensed in most exact righteousnesse and judgement, there's no fear of ruine, of those that are the Lords. All is in judgement and righteousnesse, to destroy the wicked, but to save his own people, and to bring them out of the powers of darkenesse unto the throne of God.
There is no reason to be offended at that which comes from the throne of God: these dispensations are confusions to men, to the reason and wisdome of men: but they are the wisdome and judgement of God; and God doth dispense them with an exact hand, with a watchfull eye, with a tender care towards his own people; not a hair of their head shall fall to the ground: Nothing shall suffer in any of you, but unrighteousnesse and sinne: so farre as you are unrighteous, worldly and wicked, so farre yea shall suffer, and no more.
God is in every sparke of this Fire, in every corner of this Flame, in every inch of these clouds, in every jot of this darknesse; therefore rejoyce and be glad all ye Saints, the weakest, the poorest, the lowest, the meanest of Saints, Rejoyce, for the Lord Reigneth.
The Lord reigneth, let the earth rejoyce: let the multitude of Isles be glad thereof.
Clouds and darknesse are round about him: righteousnesse and judgement are the habitation of his throne.
A fire goeth before him: and burneth up his enemies round about.
His lightnings enlightned the world: the earth saw, and trembled.
The hils melted like waxe at the presence of the Lord: at the presence of the Lord of the whole earth.
The heavens declare his righteousnesse: and all the people see his glory.
THe great point wee have in hand, is, The Reign of God.
Which is first asserted, The Lord doth Reign. And then made good.
In the Second verse, Clouds and darknesse are round about him] testifying that hee is come, and hee doth Reign. Wee [Page 24]have a Cloud of witnesses testifying this truth; The Lord doth Reign. And darknesse it self speaks him. That which is farthest from him, that declares him: and if wee come within him, and come nearer to him, we shall finde a consent of righteousnesse and judgement, as the habitation of his Throne.
The righteousnesse of God the Father in whom all things are righteous, and to whom all things in righteousnesse doth belong; all things in righteousnesse are in him; all things in righteousnesse are due to him: here's judgment too: that is the excellency of Christ, Psalm 94.15. Judgement shall returne to righteousnesse; the Son returnes to the Father.
All things are in the Father in righteousnesse: all things are in the Son in wisdome, in judgement: all things are in the Father, as in their proper center: all things are brought forth in Christ, in their right order, in Judgement.
These two are the Foundation of his Throne.
The Spirit of God, or God exalted and lifted up in these two, Righteousnesse and Judgement; is a Throne: or the Righteousness of the Father; and the Judgement of the Son exalted, and triumphing in the Spirit: is the Throne.
The Righteousness of the Father, and the Wisdome of the Son, Reignes in the Spirit; is in-thron'd in the Spirit; is exalted and lifted up, and establisht eternally in truth, in the Spirit. And wee are made, saith the Apostle, Eph. 2.22. ver. through the Spirit, the habitation of God; the words are, In whom yee also are builded an habitation of God, through the Spirit.
The Spirit building up man in its owne holy forme, and enlarging of him into himself, is this habitation of God: Righteousnesse and Judgement In-thron'd in US: In man: this is the inward and spirituall view and sight of God: if you stand without in the world, there is darknesse; if [Page 26]yee come higher into the clouds, there is no cleare view, sight, and injoyment of him. If yee are in any thing that is about him, there is nothing but darknesse round about him; but come within him; into his Throne; into his presence; and there you will see righteousnesse and judgement set up, exalted, In-throu'd.
Righteousnesse in the Reigne of God, is In-thron'd. Iniquity and transgression is done away, in the holinesse of God: and he makes us, by his own Reign in us, holy, as he is holy.
Hee doth wholly blot out Iniquity; and makes US the seate and habitation of Righteousnesse: and gives us righteous judgements; righteous understandings; a cleare and sound judgement in all things. These two, righteousnesse and judgement, raised and exalted, are the greatest glory, and purity of the Kingdome of God, in the holy Spirit.
But here are yet further testimonies, that (it may bee) will bee more effectuall to most Christians: most men being without; those proofs of the Reigne of God, that are without, are foonest, and easiest accepted: fleshly signes, much take fleshly Christians.
The forerunner of God Now is fire: not John the Baptist, that went before the flesh, of Christ, and ushered him in; but an Elias, in a Fierie Chariot. The messengers that goe before God now, are all fierie: he makes his Angels spirits, and his ministers flames of fire. And therefore its said, hee comes in flames of fire rendring vengeance to al that know him not.
And this fire of God is not a materiall, but an Angelical fire. Those grosse conceits of a materiall fire, are chaffe, and must themselves be burnt up.
The fire that Ushers in the holy God, and goes before God, is like himself; Spirituall, Heavenly. The [...] that men dreame of, is like unto themselves, earthly, grosse, fleshly: but the fire of God is like himself; spirituall, heavenly.
Now, this testimony doth the Lord send before him; abundance of fire: this fire of God, and indignation of God, is kindled, and burns hot amongst us; wee see there is no earthly thing is able to stand against it; [Page 28]and although we see yet, but the feet of God (wee know hee hath not yet let downe his face into your view) yet yee may see (as Habakkuk saith) Coales of fire kindled at his feet.
The LORD is walking amongst you; trampling with fierie indignation, upon all the excellency, beauty, and strength of this Creation; filling all things under his feet with wrath; burning up the Order, the peace, the comfort, and joy of the whole creation into ashes.
And the fire of hell, which is Confusion, Wrath, Death, torment, horrour, breakes forth exceeding thick, and fast upon the World: and it burns up Nations, Kingdomes, Cities, Governments, Religions, Ordinances, Knowledge, Peace, Love, and every thing here below.
Its more then b [...]ndled, it flames-out: and you wil see very suddenly this whole Creation nothing else but one flame; burning up that which goes before it.
These burnings, these everlasting burnings, speak the presence of the LORD, the face of God; and tels the World, If they will hear and understand the LORD is come; they doe eminently publish and proclaim the [Page 29] LORD of glory, to those that are awake; they that are asleep in security and darknesse, they hear it not.
These are the fires that God allarmes the World with all, and burnes up his enemies round about: wheresoever there appeares emnity against God, there appeares fire; that indeed being the greatest part of Hell. Wrath against God, and Gods wrath against men: emnity and hatred against God, and God hating wicked men and devils: So that indeed there is no emnity but did we understand it, we should see plainly that its hel; it is fire; and the discovery and breaking forth of it, will consume and burn up the World. Ther's not a mouth belching out Oaths or blasphemies against God, but it is kindled by this fire of hel. There's no man expressing rage, envy and cruelty against another, but it is from this fire of hel in them: His tongue is set one fire of hel: passion, infirmity, weaknesse, doe for a while hide, cloath and mask hel, and wrath: but hel is too hot and too big to be kept any longer in such bounds: God loosens the bounds of hel, and saies to them. Now goe forth, shew your selves. God bring forth his own wrath in his own enemies, as well as his love in his friends.
There is not an enemy of God, but the fire of God hath already kindled upon him. There's not a devil in hel, nor a wickednes in the minde of man (which is hellish) but begins to gnaw their tongues, and to fret and vex and feel their torments! And though people are not fully sensible of it; yet those who are quicker sighted then others, may see and easily smell the brimstone, & taste the saltnesse of hel, breaking forth in the rage and violence of man. And this fire burneth up the wicked into the fire of Gods wrath, even as fire burneth up all that's in it, untill it hath made it to be fire.
And this fire of God, that is already kindled upon US, will never leave burning, till it hath burnt US all up into it self; into Heaven; into the pure divine Love of God; so that there shall remain no drosse at all, but all pure gold; no rag of infirmity, weaknesse, or earthinesse, shall be left in us.
And the same God in wrath, will so burn up all his enemies, that they shall be nothing at all but pure wrath: nothing at all but perfect misery; nothing at all but utter destruction. There shall not remain upon the Saints of God any thing on Earth to [Page 31]molest them: All their enemies shall be burnt up; sin, Satan, and flesh, shall be cast into the Lake of fire; and there shall be nothing to molest or hinder their joy. And so much of the wrath of God shall fall upon wicked men, that there shall not be, The least drop of water to coole their tongues; the least refreshment, the least mitigation; but all they shall have or enjoy shal be in the fire of Gods wrath burnt up.
This wall of fire, is called in Scripture, Our defence; it compasseth US about on every side. The holy, pure being of God; the Holy Ghost and fire compasseth US round about, and burns up all things into it self; that whatsoever hath been our enemies or adversaries, sin, Satan, flesh, man; we see this fire of the Spirit of God feeds upon them, is in them, and keeps them at a distance from US, and they cannot approach and come neer US, We living in the LORD our God; but this fire of God laies hold on them, and destroies them: Nay, they cannot approach in any malice against US, but its clear, it is in Gods wrath: We doe [Page 32]not hear a word of Anger, nor a word of distaste that's uttered against the appearance of God in US, but it's this fire of Gods wrath: this We are sure of; and We delight and rejoyce in it; We delight to declare it abroad, That there shall not be left a heart thinking, a hand moving, a tongue speaking, but it is in the fire of God, in the wrath and displeasure of the LORD.
This fire doth grow and increase, and burns up round about; and all that are not in God; that doe not dwell with this everlasting burnings; that live not in and with God; shall be consumed and burnt up: for this fire of God burns round about him: and whosoever is not within Him, shall be consumed and burnt up by Him. Therefore there is no rest, no peace, no safety, any where else, but in this everlasting burnings, in this fire of God: in the LORD: in the presence of the LORD: This is a bright and hot testimony of the Reign of God.
Here's another testimony manifest to the world, the lightenings of the LORD our God: there is in the face of God, in the day of the LORD; a most constant bright shining light.
But besides this, there is a distance from him, and in the world lightenings, certaine quick flashings, sudden motions of the Spirit of God upon the world, in the world; and upon the mindes of worldly men: and as it is said of Christ, speaking concerning his coming, That it is like the lightening that shineth from the East to the West, so should the comming of the Sonne of man be.
The first, and the remotest, and the furthest appearances of God, are like lightenings: this the Lord hath testified abundantly amongst Us: What strange flashings of God have been upon men, and upon the spirits of men? There are few that have slept so soundly these times, but this lightening hath broken in upon them into their beds betwixt their curtains: There's none have shut up themselves so close in the world; [Page 34]locked up themselves so close in the earth, and in the love of earthly things: but I know these lightenings of God have flasht in their consciences, and have in small, quick blasts and discoveries of God, told their hearts, it is the day of the Lord. I say, if men could see, or would see, the most worldly men have had some flashings of these lightnings upon them. Many sudden, quick throws, pangs, hot meltings, breakings, soul-terrifyings; telling them clearly, It is the LORD: And though they recover againe out of them; and the world heales it selfe again: and makes haste to forget them (because these lightenings are sudden and quick: suddenly opening themselves, and suddenly again inclosing themselves: for God hath suddenly flasht Himself forth, and suddenly extinguished Himself again) yet God hath to all men more or lesse, given enlightnings into their spirits; telling them plainly, they must give an account that Hee is come to judge them; that He is come to exalt & lift up Himself: that the end of their world, their profits & pleasure is come: That all their earthly comforts and contents are a dying: That there is no rest or peace to be had here below. These and such like motions, have been in the minds [Page 35]of many men. But especially these have bin in the hearts and spirits of Gods own people; though they are in the world, and though in a worldly state, and at a great distance from God: yet they have had some glances of the light of God. I know your owne spirits are able to lead you to those flashings and lightenings: And if yee are not quite drunk with the world, and have not lost your reason and memory, you must acknowledge, that the lightenings of God have shined upon you, and enlightened the world.
— And the earth saw it and trembled]
So visible, so manifest, are the lightnings of the Lord, that poor earthly man exceedingly trembles and quakes: poore man, Adam, earth, the poore earthy frame of man hath seen and trembled; The earth saw and trembled. you have seen the Lord, though I know ther's that in you that saies yee have not, you doe not. I know you have seen the Lord; the earth hath seen; God hath set His feete upon the earth; all the earth have had a view of God; ther's never a doore at which God hath not knocked: every eye shall see Him; although when they see him, they [Page 36]turn away from him, and would forget him; for so soon as ever the door is opened, and they see the Lord, they runne away from him, and cannot endure the sight of him.
Amongst all the things of the world, its most dreadfull and and terrible, to see the lightnings of God.
I know yee had rather runne into the hottest fire, then into the fire of God: and though yee have seen; yee say ye have not; because yee have no minde to see him: but the whole earth hath seen the Lord; though they have been suddaine startings, and quick motions, and flashings: yet the earth saw it: And that it hath seen; here's the effect, it trembles.
— And trembled]
Its a constant, universal effect of the sight of God; this quaking, this trembling; there is no man hath the least view of God, but it strikes death to him. Oh man! earthly man must die. This sight kils man. Oh now I must seace to bee! Now all is going! Now all is lost? Now every thing is drawing into the sad pit of destruction! Now every [Page 37]thing is swallowed up into the horrible pit of nothingnesse! I have (saith the earthly man) seene, and known, and been: but now I shall know, and see, and bee no more.
Wee know how dreadfull and fearfull, the view, and sight of God is! and though nothing more joyfull to the spiritual man; yet nothing more joyfull to the earthly man! What shal we doe, wee have seen the Lord, said they that saw an Angel The Lord cloathing himselfe with an Angel, was very terrible; for they said, we shal dye. The appearance of the Lord is terrible to the flesh of man.
The mountains leape and fly away, the waters roule back, the foundations of the deep are discovered. The whole Earth shakes! A general Earth-quake seizes upon the Nations! What ail you, yee mountains to bee removed? What ail you, yee waters, to divide asunder? What all you, yee Son, and Moon, that your lights are put out? What ail you, yee Stars, great and small, that yee drop down from Heaven, like untimely Figgs? What ail you, all yee People and Languages, that your Faces gather palenesse, and blackness? What ail you, that yee are afraid, and do tremble? [Page 38]What's the reason you so shiver, and quake? The reason is, ye are before the God of the whole Earth.
The presence of the LORD, is present Death to all but Himself: when the LORD comes, every thing retires: and as he comes neare; so all things Fly packing before Him! The Rod of God, is shaking over the hearts of men; which makes them exceedingly to tremble and quake! and if yee wil not yet bee sensible; here's that which is more visible, more sensible: hee that hath an eare, must Heare, and doth Heare, what this Rod speakes.
— The Hils melted]
Suppose there should bee that stoutnesse in the spirits of men, that they are become like mountains and hils: suppose that there should bee that hardnesse, and brauninesse of hell and death upon the spirits of men, that they will not see: yet the hils do melt! The hils melted like waxe]
If any Creature be upheld and strengthned, it is by Satan; like Pharaoh's heart, that was hardened by the wrath of God, that he might bee destroyed.
I know no man ignorant of this, but it is through his suffering the Devil to seduce him: but though a man be seduced by Satan; hardned by hell; and do not see: yet the mountains doe see, and feels, and melt before the LORD.
Hils, Mountains, What are these? Not materiall mountains, or materiall hils: the mountains of the Earth, are Great-ones, Strong-ones, Kingdomes, Nations, Governments; these are Great mountains, which the men of the Earth (yee may call them the beasts of the Earth) have continually lived upon; fed upon, and been nourished by.
And those Churches that have called themselves the hils and mountains of the LORD; mount Sinay, and mount Sion; these everlasting hils, that have stood so long time, shall melt.
That Justice, Wisdome, Power, Strength, Order, Religion, Ordinances, Obedience, and Love, which hath been set up by God, and by the Ministers and Angels of God; which have been the safety, peace, and comfort of the World; these hils will melt like waxe: Those glorious Angelicall Excellencies; those Excellent good things, [Page 40]that Angels have produced in the world, and which are nearer to God, then Poor, base man.
WISDOME, KNOWLEDGE, UNDERSTANDING, JUSTICE, ORDER, GOVERNMENT, these Hils melt like waxe! There is not an Angel in Heaven able to maintain any of his works.
Those excellent hils, before spoken of, melt downe before the brightnesse of the LORD: And though man will not see; yet the mountains and hils, upon which they live, sinke under them; Secretly, and unsensibly doe the mountains of all humane confidence melt under them!
There is a fearfull desolation of all the Powers and strength of the world: And those High exaltations of them, how they melt away! How low doth the high spirits of men fall! How doth our strength and confidence, and that staff which we leaned upon, waste and consume away! And in what a deep consumption are all the good things of the world!
— Melted like wax]
The glory of man, or man refined (as we may say) is like wax. The LORD makes poor earth, fine Images of Himselfe in wax! He doth set up, and drawes poor Earth in some likenesse to Himselfe! Gives him His own Image, Wisdome, Justice, Holinesse: But when he comes Himselfe, He then melts this picture, melts these Images. And therefore where humane strength is in its greatest power exalting it self, in it greatest height: It now appears, what it is to be Earth; to be wax; and when God in his glory and brightnes appears, it gives place to the heat of God, to the fire of God: That which as yet ye have seen of God, is but waxen Images of God; and God hath hitherto upheld them by his absence; but now, because he comes, they go, they give place.
— Like waxe at the presence of the LORD]
Man would be, if God were not present: You would injoy whatsoever you injoy, if the presence of the LORD did not melt it away; if the light of God did not come, if a greater light did not out-shine this Creation, The Sun [Page 42]would not be turned into darknes, nor the Moon into bloud. If the presence of the LORD the Son of righteousnesse, did not rise, it would be still the day of man: nothing would destroy the glory of the world: Satan hath bin at the worke a great while; hee hath been hacking at it to bring the world to confusion; and the men of the world have been digging at the root of the world, and would fain over-turn it; though they would fain keep it for themselves: but it hath stood till now, and now it melts; now the presence of the LORD shall cause it to melt away; Rev. 20.11. At whose face the Earth and Heavens fled away, and there was no place found for them. Kingdoms, Powers, Governments, Dignities, Righteousnesse, Justice, and all at this appearance of the LORD, say, Come lets goe into confusion and darknesse; for here is a light come, that confumes us; our work is done; we were to give a representation of God, till He came; and now Hee is come, there is no more place for us: There is no place for Images and Pictures, where God is: Where the brightnesse and majesty of God comes, no place for man! no place for creatures! no place for worldly and earthly things! The majesty, brightness, and glory of the LORD cannot endure them, nor [Page 43]they it; but GOD sits them flying, and they themselves hasten away.
— At the presence of the LORD of the whole Earth]
It is the presence of the LORD: nothing but the presence of the LORD; it is the LORD Himselfe; the LORD Himselfe in His owne presence: It is My own Face (saies the LORD of the whole Earth) the Earth I made My foot-stool; it hath had some print of My feet; and as it hath served Me, in its being till I came: so now, it serves Mee in its departing. The earth is Mine, I made it; its Mine, I disolve it: I am LORD of all these things; by My presence, I gave them a being! by a greater presence, I dissolve them! They obeyed Me in their being: they obey Me in their not being. I by My Word brought them out of confusion, out of nothing, and now they obey My Word, in returning to that emptines and confusion againe! They served Mee, when I brought them forth; they serve Me, at their return: Satan hath had the Earth, hee shall have it no longer: Men have had the Earth, they shall possesse it no longer (saies the Lord) I will possesse it My self: I will enjoy it My self: [Page 44]I will redeem it from that bondage it hath bin in by wicked and ungodly men and Satan. I am LORD of the whole earth.
Here are quick, short, dark, low, remote hints of God, of the presence of God: but if yee are not yet sensible of it, come up higher and further, and you shall have a clear Discovery.
— The Heavens declare the righteousnes of God, and all people see his glory]
Come to the open heavens, creep out of the earth of worldly affairs and businesses, and come into the open state of Heaven, and you shall see the righteousnesse of God declared; the heavenly discovery of God, the Spirit of the LORD, and the true presence of the LORD are so visible, that al the people that are therin do see the glory of God.
For truly, if you be men, you are there in this heaven; otherwise you are not worthy the name of men, but beasts: In heaven the righteousnesse of God is so fully declared, that there's no question to be made of it; its so openly, so fully discovered, so largely declared, that there is nothing else done, nothing else spoken of, but the Kingdome, [Page 45]righteousnesse, and glory of God: and all the people, and all the spirituall people that have got out of their fetters, their banishments, that are got home to their owne places: See this glory of God.
The most earthly craatures, have some heart-meltings, breakings, shakings, terrours, troubles upon their spirits, by the appearing of God; by the lightnings and enlightnings of God; this fire of God: but those who are heavened into the spirit of God, who are awaked into the true life of God, where the righteousnesse and glory of God are openly discovered; where there's a full declaration of things, as they are in themselves; they clearly and manifestly see the glory of God, Beholding with open face the glory of God, and are changed into the same image from glory to glory, by the Spirit of the LORD.
THE COMMING OF THE KING of ZION.
Rejoyce greatly, O daughter of Zion; shout, O daughter of Jerusalem: Behold thy King commeth unto thee: he is just, and having salvation, lowly, and riding upon an Asse, and upon a colt, the fole of an Asse.
ZION, hath long suffered; but must be delivered: Zion hath long mourn'd: but we have here a Voice, that turns our mournings into joy: A Voice so powerfull, so effectuall, that doth indeed cause sighings, and sorrowes to flee away: [Page 48]eternall and everlasting joy, saies, Rejoyce: A Fountain of joy, filling US with joy, saith, rejoyce! Joy it self, speaks it self in US, and saith, Rejoyce! I would not have you be troubled any longer! I shall not be satisfied, til I have wiped all teares from your eyes! So long as you sigh, you wound and pierce my heart! I cannot be merry my self, till my Spouse doe rejoyce with me! So long as you are afflicted, I mourn; and your mirth, is my rejoycing! Therfore come, let's rejoyce together! Let's sing together! Let Me be the matter of Thy joy! Knowing Me, Thou can'st not but rejoyce! I know nothing troubles you but the absence of GOD. And there is no grief but this, That GOD is absent. Nothing displeases you, but that GOD doth not Reign. Nothing can disquiet a Saint but this, That GOD is not exalted: And therefore you shall be eased of your sadest thoughts, and greatest perplexities: and Yee shall see that which will abundantly comfort you; Yee shall see your King; Ye shall see the LORD Reign: This Reign shall be in you. Thy King commeth unto thee]
Our God knowes our troubles, and knowes how to apply a remedy: He knows what mounds US; to see sin and Satan, lifting [Page 49]up their heads so high: to see the honour of our God in the dust: to see this, that Christ is crucified: to see that we are any thing but GOD: this is our sorrow; this is our mourning: and our God comes to US, and removes this sadnesse.
Indeed we will not rejoyce, till we see our KING; we refuse to be comforted, because We are not: Rachel mourning for her children, refusing to be comforted, because they were not. We will renounce all comforts without the presence of a God: We will not rejoyce: but in this Joy: and yet in obedience to this voyce, to this Lord, we cannot but rejoyce: We have all joy in speaking; We rejoyce at the heart, with joy unspeakable and full of glory: We are full of the glory of God; and therefore Wee rejoyce greatly.
— Rejoyce Greatly]
Every thing in US must rejoyce in God: every thing must be satisfied and fild with joy: ther's no true mirth, except it be universall mirth; universall satisfaction: if every part be not fil'd; the whole cannot be pleased, if we have not all Joy; but if our God gives US all Joy, it is so great, as to fill US every [Page 50]one; and fill every one full. This joy and rejoycing, is the Infinite End, and Answer of fullnesse: and when God doth fill us full; the Rebound of this fullnesse, is joy. The Lord filling us so with Himself, that wee returne back again into himself; filling us so full, that wee flow out: this is our joy, when we have so much as wee can hold no more: when wee are weary of r [...]ceiving; pouring back to Him, that gave us all. This is our JOY, and Rejoyceing.
So long as ther's a defect and want, wee cannot rejoyce: til all are compleatly satisfied. Indeed all Heavenly joy is great; hath a greatnesse and glory and Majesty in it: we are never so awfull and terrible to our enemies, as when we are singing and rejoycing: we are mighty, strong, and powerfull in joy: the joy of God makes US to bee Great persons: Eminent persons! and our joy is heightened, and doth daily rise higher and higher; it growes continually fuller and fuller: and the Spirit of the LORD doth screw us, and winde us up to the highest note of joy: great, HIGH and Excellent joy.
It pleaseth thee, Oh Lord our GOD, to hear our voices lifted up! Oh how it pleaseth the Lord to have a Triumphing joy [Page 51]in US; as that wee should wholly forget all sorrow: that wee should bee even wilde, and drunke with joy; that wee should even forget our selves, in great rejoycing!
Rejoyce greatly; leape, dance and sing greatly! Lets have the largest of your hearts; the largest of your affections; and wee will fill them with joy: doe not live like low, mean, and base persons: but Great persons, in the greatest height! Not the joy of Common Men, or Common Creatures: but the highest joy, the fullest joy: Rejoyce greatly!
— O Daughter of Zion]
The Affections, and love of God, makes us rejoyce. And finding God a heart full of love, makes US to have hearts full of joy: to heare God breake forth in expressions of love, makes us break forth in expressions of joy: when he cryes, Oh my love! then we doe sing with joy: and when hee is in paine to deliver Himself into us; to deliver us into Himselfe, then do we rejoyce: when Wee finde our God ravisht with love, taken & enamoured with us, Oh Daughter! Wee cannot but rejoyce, when we see great love; large expressions of the favour of our God: then wee are well pleased.
— O Daughter of Zion]
What a sweet Name is this! It shews our relation, though at a distance from him: it shews our tendernesse and weaknesse; yet the delight and pleasure that the Lord our Husband, takes to us, and in us.
Zion is the mountain of GOD: Mount Zion, the mountain of the LORD; and we are the Daughter of this mountaine; the Daughter of the LORD. Take it as in a generation removed; and the further we are removed from God, the more need have wee of consolation, and the greater love.
The heavenly state of the Church of Jesus Christ in the Apostles, ye know is called, mount Zion; Ye are come to mount Zion, to Jerusalem, the City of the living God. GOD dwelling with His people in a manifestation of his own Spirit and presence, is, mount Zion: Jesus Christ exalted in the resurrection, and His people walking with Him, and in Him, is mount Zion; and the poor Saints of God at this time, are but the daughter of this: in the purest and best estate, it is but the daughter of Zion, dwelling with the daughter of Babylon; the daughter of Zion in captivitie.
The uttermost that you have, and enjoy, and know of God, it is but that Gospel-state removed, or something that the Spirit of the LORD begets in you, in some proportion and sutablenes unto the state that Christ and his Apostles had.
That uttermost Spirit of the LORD, forming in you, and begetting in you something of Himself, and of His own grace, that hath (though in weaknesse and infirmity) some likenesse to that state the Church lived in in the primitive times; and that is, I acknowledge and confesse the daughter of that, the daughter of that faith, the daughter of that love, the daughter of that Gospel, and the daughter of that presence of God; though in infirmity and weaknesse a childe, and that a female, and in captivity in Babylon: None hath this state and condition pure and perfect, but mingled with darknesse and weaknes, with much Antichristianisme.
This wee owne, there is some similitude and likenesse of the state, which was in deed and in truth in the primitive times, a childe of it, a daughter of it, amongst the Saints of God now.
Ye have not Zion, but a daughter of it; and ye are not Zion, but a daughter, a generation [Page 54]descended from Zion, or Zion descended; a daughter of a Church in weaknes and in infirmity, in captivity: and this message unto you is, Rejoyce greatly.
To the poor, low, weak, infirme Saints of God in bondage and captivity; they are the daughter of Zion, the beloved of God, owned to be the seed of Zion, the children of Zion: and when yee shall be nourished and fed with the bread of life, and the milke of the Word, ye will grow up to be Zion: but as yet ye are tender, weake, feeble; weak vessels, subject to be spoild, tempted, carried away by the deceits of Satan, by the vanities of the world; yet tenderly beloved, and much affected by God, owned and acknowledged by Him to be His owne seed, His own children, bearing the Image of the heavenly Zion, and having the nature of the mountaine of God in You; and are indeed (though in extream weaknesse and infirmity) the seat, and habitation, and the rest of God: Therefore, Rejoyce greatly, O daughter of Zion! and ye are not only called to rejoycing, but also to shouting.
— Shout]
Your language you know is poor, weak, broken, feeble; the most that is heard amongst you, is vaine disputes, Genealogies, boastings and gloryings in the spirit of Antichrist; humane and fleshly wisdome, exalting and glorying in it selfe: but a savoury, sound and spiritual voice, is much in fears, doubts, demands in asking questions (by people in the wildernesse) Which is the way to Zion? How shall we doe to know God? Just like one that's blinde, asks which is my friend, which is God? How shall I know God from Satan, Christ from Antichrist? How shall wee doe to understand the voice of the LORD? Here's a low, poor, mean voice; How is it? What shall we doe? How shall we live? And what shall we doe to get this and that? And what's the matter? These and such kinde of questions, demands, complaints, are the voice that is here amongst you: but yee are called to shouting, shout, shout, let's hear the voice of God amongst you; the voice of a King. Israel shouted, Balaam prophesied, That the shout of a King was in the midst of them. The King is in you, the King is with you, and in you in [Page 56] victory; triumphing in the meanest and lowest state and condition. Ye may see by the Spirit of the LORD and faith, the mighty power of God; there is with us, and in us, the fulnesse of God: all wisdome, all righteousnesse, all certainty, all good, conquering all evil, all joy, removing all sadnesse, all sinne taken away, therefore shout: Turn your complaints into triumphs: turn your demands and questions into liftings up the heart and spirit, & rejoyce in such acclamations as these: I have found; I am; I enjoy Kingdome, glory, life; Christ, and every thing that is good. Shout; speak out, speak aloud, in the name of the LORD, and say, Yee are the children of the living God; say, God lives in you. Let's hear it aloud, speak boldly, confidently; open your hearts largely, and say, Christ is in you: I have Him; I am with Him; He is in me; I am in Him; here He is; He dwels in me; I am His Temple; I see Him now; I see the LORD my Saviour, I have heard of Him with the hearing of the ear, but now mine eyes see Him: I have Him: I enjoy Him.
— Shout O daughter of Jerusalem]
Though the daughter of Zion, and in weaknes [Page 57]and lownes, yet the mountain of God; begotten by God, and though as yet in infirmity, descended from heaven, yet the daughter of Jerusalem, and the City of God, though very poor, and very weak; yet this is the state and condition of the daughter of Jerusalem; that is, the Jerusalem that is descended from above, Come downe from heaven. The glorious state of the Church, in which are twelve foundations of the twelve Apostles; twelve gates, and twelve Angels, all of precious stones, all of pearls, all of pure gold transparent as glasse, all righteousnesse, beauty, glory: all this is in us, and We are the daughter of it: all the glory, and all the excellency of Jesus Christ, and all his Apostles and Prophets are borne and brought forth in us: all the beauty, glory and excellency of Jesus Christ; of all the Saints, Prophets, Apostles and Angels are brought forth in us: thou art the daughter of it, the daughter of Jerusalem: a little Epitome of the heavenly Jerusalem, a low and little childe, and a babe of the heavenly Jerusalem; and when thou growest up to know thy self, and what thou art, thou shalt be the mother of us all; and the mother of all the riches of God: thou art as (I may say) Christened: and in this day of the LORD, [Page 58]called by this name, the habitation and riches of all the fulnes of the LORD; the place where the infinite Deity, the divine excellency, delights to fix, to settle, to live; this is thy state; thou art that building that is not made with hands, that is eternall in the heavens, the daughter of it: and when thou shalt grow up in the name and strength of the LORD, then wilt thou appeare to be the Zion and Jerusalem of God. O what need thou hast now of great joy! How should thy heart be inlarged, when thou art the seat and habitation of all the glory and excellency of God, that ever shin'd forth in all the Saints, Prophets, and Apostles, and Angels! All this joy, glory, and excellencies, must come forth from thee, must be Produced from thee, must be inlarg'd in thee. O then what cause hast thou to rejoyce, and to shout greatly!
— Behold thy King cometh unto thee]
This Scripture hath been fulfilled once, in the first appearing of the Lord Christ, (when there was great joy in Jerusalem at his triumphant riding through Jerusalem upon an Asse; the multitude of people [Page 59] spread their garments in the way; and others cut downe branches of trees, and strewed in the way, crying, and saying, Hosannah to the Sonne of David; Blessed is hee that commeth in the Name of the LORD, Hosannah in the Highest) And its now fullfiling the Second time, by the Second appearing of the Lord; by the Second and GREAT appearing of our Jesus: by the coming of the Son of God: not in infirmity and weaknesse; but in the Majestie and Power of the Father; in the Kingdome and Power of God: and therefore, Behold it! Look out for it: Look out of your bondage and captivity: Looke forth of your feares, and darke and troubled thoughts: See who is here: Open your Everlasting doores: stand open yee Everlasting gates: Open your everlasting eyes: Open your spirituall eyes: Look up: Look up, O yee lights of God, Behold the KING of eternal glory! Arise, Awake and stand up out of your carnal, humane and fleshly state, into your heavenly and spiritual light; and see here: (What's here?)— Behold thy King cometh unto thee!
— Behold thy King]
Thou poor afflicted Zion; Thy Lord is a KING! Thy light is a KING! Thou shalt see this: Behold and see the KING in his glory! Jesus Christ glorified: thou shalt see Jesus Christ upon his Throne! Come see the Majesty of your Saviour: see him made KING! He that a long time hath bin subject to the emnity of Satan, and the world in you: Now He is setting His feet upon Satan: see Him, whom men hated and despised, exalted upon the Throne! Come and be acquainted with a glorious Christ: Come and see the Reign of your Saviour: see Him in His Highest Kinglinesse, Lordlinesse! see Him taking His great Reign! Hee wil now take His great Reign; He hath Reigned in infirmity and weaknesse: He wil Reign (now) in power: He Reign's Greatly, Mightily! I know this wil make your hearts rejoyce; and nothing but this.
I know you will never see good dayes, until yee see the KING upon His Throne: till you see Christ upon THE Throne: and you will never see shouting, and rejoyceing, til you see your KING, your Owne KING: KING Jesus, KING Christ, upon [Page 61]the Throne: til yee see Him whom yee love: til ye come to see Jesus Christ Your LORD, Your Saviour; that died for You; that hath bin dead in you, living in you; quickning you, and doing whatsoeve Hee will, in Heaven and Earth.
Hee hath been called a King; but now He will be a KING indeed: you have said, He hath bin a King at a distance; but He wil be a KING come; Reigning here: Come see, A KING cometh to Thee; Reigning in Thee; manifesting Power, and Glory, and Majestie in us, with us.
What joy can it be to us, if our KING reign elswhere, and be Inslav'd in us, Captiv'd in us? No, but He comes to Reign in Thee, poore man; Hee cometh unto Thee, poore Daughter of Zion! Hee cometh, Hee cometh, saith the Psalmist, ( Psal. 96. last ver.) to judge the earth: He shall judge the world with righteousnesse, and the People with His truth: He comes; Hee comes; Hee makes haste; Hee is already mounted into His Chariot; He hath got up already; He is not here, hee is Risen; He is free from the grave; Hee is ascended: He Rides upon the wings of the winde: Hee is in the Clouds, hasting Mightily to US: and you shal see Him, and injoy Him; and He [Page 62]comes to bee with thee; Hee shal reign, and thou shalt reign with Him, and sit upon His Throne: You shall injoy His great power; and Reign with Him.
He comes to man, poor man; and make [...] man a King: Hee comes to Thee, to glorify Thee; to fill thee with Royalty; to make Thee a KING. Hee doth not speake righteousnesse and comfort to thee, if he do not speak this; He comes to thee; Thou shalt live the life of a KING: and thou shalt have the power of God and Christ; All power in Heaven and Earth.
— He is just, having Salvation, lowly, and riding upon an Asse]
The first thing is, that we shall see him in his Justice. He will slay all his enemies: He is just, holy and righteous; a holy God: He hath the very extremity of Justice: He will not spare one: there shall not a wicked one stand before him: He wil severely punish his enemies: fear it not: the sword of justice is in his hand, and its extream sharp: He will take away all filthinesse, and filthy things; all iniquity and wickednesse. Justice is the habitation of his Throne. Nothing but pure justice shall [Page 63]dwell with our LORD: He will give to every man according to his workes; so shall they receive at the hands of our KING: the hypocrite shall have a hipocrites portion: and the unbeliever, an unbelievers portion: the proud shall be brought down: the poor shall be lifted up: the low, exalted: the high, laid in the dust: men, evill men, wicked men, shall be slain; shall be plagued with the vengeance of the Lord.
The holy men, heavenly men, shal bee raised and restored: Who are righteous, shall bee known: Who are wicked, shall bee discovered: there shall be a just and righteous administration of all things: all the Goats shall be cul'd out from the Sheep; and the Sheep from the Goats: and though the Saints are with wicked men, & dwell together; yet they shal bee set at a wide difference: Come ye blessed: Goe ye cursed: and the Righteous and Holy-ones, shal bee Highly Exalted, to the Highest Heavens: and the evill and good that so cleaves to you, shall be perfectly drawn forth, the Gold from the Dross; and bee refined with the exact Justice of Jesus Christ; so that nothing that's holy and good, shal be lost; and nothing that's evill and wicked, shal be saved: Every [Page 64]thing that's holy, shal bee saved: just, just to a hair.
None of the elect shal be lost; and none of the wicked saved. No evill shall remaine to trouble our good any longer: the righteous shal be rewarded, the wicked punished by exact Justice: we shal be Just in Christ; He shal make US Just; and He shal do Justice to all the flesh, and all the power of the flesh, and the strength of the flesh, and the wisdome of the flesh; He shal likewise do Justice to God: God shal have all the honour that is due to Him: Just honour, Just praise, Just wisdome; and His Enemies shall bee Justly plagued.
— And having Salvation]
Yee shal bee saved by Justice: yee shal bee saved with Vengeance: If the Lord Jesus be not Just, He cannot be a Saviour: but He is perfectly Just; therefore a perfect Saviour: If He were not Violent against iniquity, He could not save: If he were not an implacaple enemy to flesh, sin, Satan: if flesh, sin and wickednesse, could possibly deceive the eyes of Justice, we could not be saved by Him: If any iniquity could hide it [Page 65]self from his eyes, wee should never be saved: If hee were not Just for to pull down all wickednesse, all antichristianisme, there could bee no Salvation: but this is your KING; this is your Saviour; one who is free from Iniquity and Sin: one who is just, and having Salvation.
— And having salvation]
People now a-daies talk much of a King, and much is spoken every day of a King: but yet ye are not saved; here's no salvation appears: but here's a King that hath salvation; ye shall be saved: Salvation is heaven, glory, redemption, deliverance; to be in a state and condition where we are safe from sinne; safe from trouble, safe from enemies, within and without; ye shall have justice done too:yea Justice done against your enemies; and ye shall be advanced up into salvation, made safe, all saved in Justice. His name is a Saviour: He saves Israel from their sins: from all our enemies, from all that hate us: having Christ, we have salvation: and our Lord hath salvation the height of salvation; glory, the height of glory; so also He is very lowly. [Page 66]And that particularly take notice of the meeknesse and lowlinesse of our King, our Lord, our Saviour: This high and lofty One, this King is very lowly, very meek, very mean, very poor; though a King, though Lord of all.
And these two cannot consist in the thoughts of man, that he should be a King, and yet very lowly. The narrow heart of man cannot match these two together; the highest of glory, in the lowest of man: but though man cannot reach this, God can: He dwels with poore, low, broken man: The greatest glory in the highest Majesty, lives in the brokenest spirits; and you will finde and see the LORD breaking forth, shining forth in those that are the lowest of people; those whose wisdome is dasht in pieces; those who have lost their strength and confidence, their Religion, their forme of knowledge and worship; that are fallen (as some maliciously say) from grace: they had thought they had had some knowledge and acquaintance of God, but now they see they know nothing: they thought they were in a safe state and condition, but now they see they are in a wildernesse, in a desolate, barren estate: they had something, but now they are nothing.
Thy King cometh to thee in this low estate, in this darknesse, in this nothingnes; Thy King comes, and hath humbled Himselfe in that state and condition, and delights to take up His residence in thee: Hee comes to thee, as a thief, having stolen away the riches and treasures in the house, goes and lives in a poor cottage: So the LORD hath stolen away the glory and greatnesse of the creature, and then chooses it for his Habitation, and then lives in lownesse, in meannesse; a lowly Lord hears the King. I see the LORD (saith the Soul) in emptinesse, in nothingnesse, in weaknesse, and infirmity: Behold, What's here? A Mighty GOD, a Mighty KING, cloathed in raggs! One that hath all things, and yet yee hear nothing but complaints: Possessing all things, and yet poor and begging His bread: The LORD of Glory, and yet in pitifull infirmitie, in a meane, low estate, and none regards Him: This is the pleasure of the LORD; This is Thy good will, Oh LORD!
— Riding upon an Asse]
It was once fulfilled in a grosser way; in a more literall way; now wee finde the Lord in His Second Coming, fulfilling of it in a more Spirituall way.
An Asse is the dullest of all the creatures; the slowest, dullest, basest creature: and that by which we expresse fooles; a creature of scorn and contempt; and it was that creature, which in and under the Law, was refused; it might not bee Sacrificed: the Law would not bee satisfied with it: the Law was so choise, so wise (as I may say) as it would not accept of an Asse: yet this the LORD Chooses of all other Creatures: This is the lowlinesse of My LORD, to come in such a Meane state and condition, upon a dull, heavie, poor, scorned and contemptible Beast: Riding upon, exalting Himselfe upon a Poor despicable creature; the worst of Creatures; dull, heavie, slow, beastly, poor, mean, and low Creatures: These the KING OF GLORY makes use of; and not of the High, Stout, Lofty Horses: You shal have some that are very quick, nimble and light of foot; highly [Page 69]carried up in the excellencies of the letter, knowledge, professions and formes; and now they are as lofty as Horses; and can be leaping from text to text, from truth to truth, and out-runne, and runne round, a poor, dul and heavie Christian: and knowledge hath so puffed them up, that a poore, mean, low Christian is refused, despised, and scorn'd at.
But these are not they which the LORD Chooses: but it is such as are in a low, mean, and dull way: The wisdome of the LORD is condemned, rejected, and refused, by the wisdome of the World; and its counted foolishnesse: But the Lord wil Ride; wil bee Exalted in the poor, mean, low despicable things of the world.
— Riding upon an Asse]
Me thinks Christ should choose a better beast, saith the Law, wee will not accept of him; and saith the letter, we wil not accept of an Asse: Doth not the Scripture say plainly, wee wil not have an Asse? But the Lord Christ chuses to come to such as are despised; and in such a way, as the Law rejects, and as the letter disownes; and as men contemnes.
— And upon a Colt, the foale of an Asse]
An Asse, an ignoble Beast: and upon a Colt too, The foal of an Asse; the weakest of that poor creature: the foal; the Colt, sets forth the weaknesse, insufficiency, indiscretion and foolishnesse. The foal of an Asse, is simpler then the Asse it self: The poor creature that hath no discretion; no judgement; no understanding of things: so simple, that hee knows nothing; understands nothing; is not acquainted with any thing: to these Christ comes.
We looked for Christ to come in another way then so mean, so low; wee now a dayes look for great things: Signes, Myracles, Wonders, Professions, Ordinances, Ravishments, Astonishments; such as may take up our affections, wisdomes, and judgements: This was the manner of the Jewes; they refused Christs in lownesse, and would not accept of him in such a mean estate: even so, the Jewish estate in our dayes, is not forwarn'd by their fall, to lye down and bee humbled: but this Jew doth in a more mystery of iniquity oppose, refuse, and reject Christ.
Reioyce greatly, O Daughter of Zion; shout O Daughter of Jerusalem; for, Behold thy King, thy Lord, thy Saviour cometh to Thee; is with Thee; in Thee, Riding upon an Asse]—Hee hath the Highest of Severity and Justice, Glory and Power, in the lowest state, in the meanest condition: He comes, Riding upon an Asse]—His way, though disallowed, disapproved of by legal perfection, and looked upon by humane wisdome, to bee simple and foolish; yet, Behold thy King cometh; having justice, and salvation: Come rejoyce greatly!
Hee that wil not take Christ upon an Asse, shal never receive him. Thou that wilt not let him in, coming in a low, mean estate, shal never injoy him: This is the way My Lord chuses to come. I choose this state: I Ride in a simple, foolish way; disregarded, disesteemed, despised by the wisdome of the world and by the strength of man: yet I am thy King, thy Lord, thy God, thy Saviour: and having Justice, and Salvation.
THE COMMING OF THE KINGDOM of GOD.
And when he was demanded of the Pharisees, when the kingdome of God should come, he answered them, and said, The kingdome of God commeth not with observation.
Neither shall they say, Loe here, or loe there: for behold, the kingdom of God is within you, &c.
THis Scripture is proposed to be opened; wherin we finde the Pharisees and Disciples, all enquiring concerning The kingdome of God. A parallel Scripture with this, is that in Mat. 24.3. A little of the appearing of God in Jesus Christ, makes both Disciples [Page 74]and Pharisees enquire after the Kingdome of God: and you may observe how the Pharisees as wel as the Disciples are enquiring after heavenly things.
Wee are troubled with the perversenesse of the Pharisees, as well as the weaknesse of the Disciples; the Pharisee is most in question; they that are highest in their owne conceits, and most confident of their owne wisdome, do most abound in proposing questions, doe most desire to grow in notions; Therefore tis not every one that asks shal have, nor every one that seeks shall find, but he that asks aright, We shal finde no question, but we may see a Pharisee in it, though withall a Disciple.
The enquiry is after the kingdome of God. While it was present with them, they were in dispute and question concerning it; Christ telleth them, The kingdome of God is within you; it was in him, it was in them; Tis in me, tis in you, and yet yee enquire after it: therefore there is no question but there's unbelief, there's darknesse: Take away unbelief, and darknesse, and emnity against the kingdome of God, and ye shall see nothing, but the kingdom of God: For there is nothing but the kingdome of God, that shines from East to West; and while every man questions it, and [Page 75]proposes doubts, he shews in that what the kingdome of God makes him, and discovers the evil & punishment of his owne flesh.
But here is proud flesh, wise Pharisees, asking after the highest glory, The kingdome of God.
While flesh is up in questioning, the kingdom of God is trampled upon: and yet so cunning is the flesh, that when with cruel emnity they hate and persecute, yet with seeming zeal they enquire after the Kingdom of God: and while the LORD saith— You are of your father the devil (you are murderers) they say, We would fain see and enjoy the Kingdom of God.
Wretched man, while he is climbing high in his notions, in his understanding, to search and prie into the greatest mystery of God (of God in his Kingdom) hee stands then at the greatest distance from God.
The kingdom of God is the subject of every mans discourse, the object of every mans hatred: al men talk of it, and no man loves it; every man says, How, and when, & where is it? how shall I know it? how may I see it, and no man can endure it?
The Kingdome of God is the destruction of the world (so the Disciples knew) When shall thy comming, and the end of the world be? So long as the world is, The Kingdome is not. God reigns not, or there is a Kingdome of [Page 76]God in the world, which is not THE KINGDOME, or, The Kingdom Come. This Kingdom as it manifests it self, the world is not.
And as every man dreads (every man corrupted by Satan dreads) and hates the end of the world, and the destruction of all things: so every man hates the Kingdome of God. There is nothing so much flattered, nothing so much abused, as the Kingdome of God. Men would see it and know it (because they cannot be saved without it) but are enemies to it, because it comes with the destruction of the flesh.
There are many now further off from the Kingdome of God then these Pharisees. If any thing of the Kingdome of God breake forth, they flie from it, they will not endure it. This is the Kingdome of God so far as it manifests it selfe—God reigning, God triumphing all in all: Where nothing is but God, nothing lives but God, none speaks but God: Where God is upon the throne (of his own glory) where God lives alone, speakes alone, saith, I am, and there is none besides me; When I have conquered and overcome every thing to my self, by the brightnesse of my own glory, made every thing light like my self, when all things speak me, and acknowledge mee, and every [Page 77]thing declares mee: This is my Kingdom.
And this man hates, this man dreads, this is death, death to all the world. This man cries out against as Blasphemy: Man can be well contented that God should be his Pillar to bear him up, but not that God should come uppermost, and say, I am the LORD: He can be content that God should support him in his weaknesse, and give him the hopes of a Kingdome, but cannot bee content that hee should bee a King.
— When the Kingdome of GOD should come]
It comes, it must come. They were not so wicked (nor is there any Pharisee so wicked) as to say, it shall never bee, but they would not have it as yet: They love to talk of it, more then to heare it, or see it: and are great pretenders to believing, but great opposers to view and sight. Pharisees are most certainely concluded in faith, to believe it shall bee, they care not for the sight. The Kingdome of God is good at a distance, but hard and intollerable in presence, because it discovers and judges good and evil, it [Page 78]shewes men where they are, what they are. The wretchedest Jew in the world will offer sacrifice in token of God to come, Christ to come; though when he comes they do oppose him, The same do men now.
— Hee answered, and said unto them, The Kingdome of GOD comes not with observation.
By that reason, that judgement whereby you would comprehend and understand heavenly things; ye shall not. The kingdome of God is no way subject to your observation; its not the Kingdome of God, if you could see it, if you could observe it; you are darknes, and cannot know the light.
None can observe this Kingdom, but the Kingdome it selfe; when yee come to it and enjoy it, yee shall see it: None can say this is the Kingdome, or that is the Kingdome, or this is not the Kingdome, or that is not the Kingdome, for it comes not with observation. It's not to be observed by the most studious, the most inquisitive, the most thirsting men after the knowledge of it; not by the best reason, the clearest judgement, the largest comprehension, the most curious speculation [Page 79]of man: compare times with times, seasons with seasons, Scriptures with Scriptures; all this is but observation, and according to this way, the Kingdome of God doth not come: to say, this is not the Kingdome of God, because it doth not agree with this and with that, is to goe by observation; but The Kingdome of GOD, cometh not with observation.
Wretched man, silly ignorant man, blinde man, that dares subject this Kingdome of God to his observation! But it comes not so. Men talk and babble, and argue amongst themselves; we know this the Scripture saith, and this the Word saith, and therfore the Kingdome of GOD must be so, and so (this is observation and) by this the Pharisees rejected Christ; and by this a spiritual Pharisee, a more subtill Pharisee, the heire of the Pharisee doth daily, and continually reject Christ.
Away then with observation: The Kingdome of God is not so mean, and so base as to bee subject to humane capacity, to mens Reasons— Christ was this, did this, wrought this; and therefore wee expect in the second coming he should do this, and work this, as he did then; this is the common vote of [Page 80]men, of reason;—If thou beest Christ, doe this, for God saith this, and Christ doth this: all this is observation. Christ a Servant (indeed) comes with observation; but Christ a LORD, comes not with observation: Christ in meannesse and lownesse, is subject to your reason; Christ in height and glory, is far above it.
Christ doth the same in the Second appearance, as he did in the first; but not with observation: not visible and manifest in the flesh; as thus, he raised the dead, opened the Eyes of the blinde, cured the lame; all this is done in his Second appearance; but in a higher, in a heavenly way, above and beyond observation.
Christ will not (you would have him, but he wil not) come againe in that Low Meane way, subject to Observation; and so, subject to the basenesse of the Creature.
If any thing take notice of Christ, besides himself, its not Christ. He saith, That which men approve of, I will not owne; that which man commends, I abhorre.
The Lord will not continue in such a state and condition, wherin the Jewes shall cry Hosannah to him; But will presently [Page 81]passe into such a state, wherein they shall Crucifie him: Hee will bee what the world hates.
You will finde false Christs, coming with signes and wonders, Mat. 24.24. There shall arise false Christs, and false Prophets, and shall shew great signes and wonders, insomuch that (if it were possible) they shall deceive the very elect. You shall have Christs according to your desire (I speak to Parisaical man, carnal fleshly man) you shall have Christs to do what you desire; false Christs: & this shal be your judgement: false Christs to shew you such signes and wonders, as you gape after: God (in judgement) hath false christs: for false seekers, for false inquierers: This is the plague of the flesh, it shall have what it doth desire: such things as you would now be glad to see and do inquire after, yee shall have; one that wil open Scriptures, doe mighty miracles shew great gifts; and yet all this but a false christ; and the very elect, so far as is possible, shal be deceived therewith.
So long as ye live in observation, and not in the pure being of God, ye shall bee abused and deceived. Its easie for Satan to bring forth such a forme, such delusions as shall beguile & deceive, the subtilest of your observations.
— Neither shall they say, Loe here, or Loe there]
Neither shall they say, and yet they wil sweare (at the 23. ver. — They shall say unto you, see here, see there: These two verses contradict one another; they shall, and they shall not. They shall say, but they shall not say it rightly: they shall speak it, but they shal bee discovered to speake it falsly; not groundedly and truely: though they shall speak it, yet they shall not bee able so to speak it, as to performe it: They shal speak it an hundred times over; Here is Christ, now I have him, here hee is, this is hee; and yet they shal quickly after, bee forced to unsay it againe: Oh tis not hee, I thought this was Christ, but now I see tis not; or yee shal say, but not be able to make it good: yee shall say it with much carnal confidence; but not say it certainly, with any stabillity or assurance.
The brightnesse of the shining of the LORD GOD, wil out shine all false christs: wil utterly confute, and judge all the Imaginations of men; that say, now I have Christ; here he is, it is he, I injoy him in this [Page 83] faith, I have him in this comfort, I injoy him in this ordinance: all this ye shal say, and ye have said (and I know your consciences witnesse it in you) and by and by, quickly after, yee (have and) shall unsay it againe; and say, O I am mistaken, I am deceived, this was not Christ; it looked like an Angel of light, but it is not Christ, it is a delusion; I thought it was the Messiah, but it is a Judas; I thought it was a shining-light, but it is but a Meteor; it is not what I took it for; I was beguiled.
Most mens finding, and injoying of Christ, it is but observation; for a while (or time) men think, and say, they have Christ ( by observation and experience, and the like) but they shall learn another language, they shall not say so long: yee doe (and shall) often say it, and unsay it again; I have Christ; here is Christ: and yet this is not he.
Before the Kingdome of GOD appeares, every one must have acquaintance with false Christs; it must be so: offences must come, be not offended at it; yee must be deceived; yee shall bee deceived (GOD hath a great designe of glory in this) yee wil be, yee cannot but bee deceived, til all your observation bee [Page 84]worne out; til ye are gon beyond observation, yee wil bee cozened: with much joy yee shal say Christ is here; and then by and by unsay it again.
— Neither shall they say, Loe here, or Loe there]
False Christs are here described; and this is their Language—Loe here, Loe there, Mat. 24.23. If any man shall say unto you, Loe here is Christ, or Loe there; believe it not: The summe is this, Christ will bee spoken by no man; no man shall bee able to Speake Christ; to say here is Christ: and if you hear any say (any man say) here is Christ; or if you (man) say, this is Christ, or there is Christ; that's a deluder, that's a deceiver.
Christ will bee understood and known by no man, while wee are man, wee cannot understand and know Christ; till wee are dead and rais'd up into Christ, wee understand not Christ: None but Christ, can speak Christ; none but Christ can declare Christ. Its not the Kingdome of GOD, if man be able to utter it and declare it. Christ comes and slays, and throws off al man; and speaks himslf,— I AM.
— If any man shall say to you, if man in you shall say, this is Christ, or that is Christ, it is a lyer; or if you thinke you hear man speak Christ, yee are deceived. Yee shall never bee free from deceit, til the Lord Jesus comes forth and declares Himselfe in every one of You: I AM The LORD.
— NO man shall say]
Let not man say, Loe here or Loe there: This is the wretchednesse of man, to bee something in himselfe; to take part himself, and to give part to Christ; or to say, here I AM, when HE is not, or This is Christ, when it is not Christ. And thus every man must speake, and cannot speake otherwise.
Its the speech of some; I am in Christ, and Christ is in mee: hee is in spirituall things, hee is in preaching and praying; but hee is not in outward things: loe here hee is, when I am wrapt up in heavenly enjoyments; but when I am in my businesses, in my calling, I cannot say hee is there: I have Christ in me, there is something of Christ in me, he is in my spirit, there he is spiritually, but I have flesh, and a body, there hee is not. This voice is the same [Page 86]with that in the Text, Loe here is Christ, and there is Christ, and here hee is not, and there hee is not. To shut Christ out of any place, out of any thing; this is to say, Loe here, or loe there; these are false Christs.
This is the wickednes of man to include and exclude Christ, to imprison him into one thing; to make him to bee one where, and not another where; but Christ is, and there is none besides him; hee is weaknes as wel as strength, darknesse as well as light, evil as well as good; Christ in mee, Christ in all; the LORD in triumph, the LORD crucified, the LORD exalting, the LORD humbling, the LORD in life, the LORD in death, the LORD saving, the LORD destroying, the the LORD here blessing, the LORD there cursing: this is Christ: if ye cannot see him in one thing as well as another (in wicked men as well as good men, in this death as well as his resurrection, in lengths and depths, and breadths, and all) ye doe not see him at all.
Here's the narrownesse of the heart of every man (a sensible creature, full of observation, and his own reason) saying, Loe here is Christ, there is Christ, here hee is not, there hee is not; narrowing of him into their owne observation; [Page 87]he is in me, when I am so qualified, and hee is not in mee, when I am not so qualified; not knowing or understanding, that hee is in some, trampled on under the feet of his enemies, and yet there in glory; in some hee is at the top, in some he is at the bottome; in some withering them; in some, bringing forth fruit; in some, sweetning and moderating their nature; in some, letting forth wrath and emnity.
— For behold the Kingdome of GOD is within you]
God will be all or nothing; ye shall not thinke him like your selves, The kingdom of God is within you, in every one of you. The kingdome of God is amongst you; ye are possessours of it, it is not without yee, ye have it: while yee are led out by your carnall reason to observe it without, it is neglected within.
Behold, Behold (saith hee) the kingdome of God is within you] Heavenly blessednesse is within yee, and ye doe not see it till ye see it there; If yee had eyes to see (saith he) ye would see your selves in the kingdome, and the kingdom in you.
This is a sweet Behold, and a word of speciall grace and favour: Those thoughts that leade you out of your selves for God, for Christ, believe them not, hate them, abhorre them: O lay down all those wicked imaginations, those carnal observations, those cursed reasonings of the kingdom of God within yee.
Some men thinke to see the Kingdome of God comming in such and such a person; to see the Kingdome of God comming in such and such sights and voices, these are delusions, Behold the kingdome of Christ, the kingdome of God, the kingdome of heaven is within you; use it as you will, deal with it as you please, but in you tis; tis in you supprest; tis covered over with a deale of desperate wickednesse, with a thicke vail; and none knowes that it is there, but it self; there tis seen only, and enjoy'd only by it self. Or give mee leave to say, I am within you, all that I speak, am, and doe, is within you: all the light and glory that I have, is within you, and yee doe not understand me, if ye do not see me within you. There is another comes between me & you, if you hear me without you.
If ye hear not this LORD speaking within you, ye understand nothing, and so the [Page 89]words that I speake they are cast into another forme, before they reach your ear; the evil one takes them from the Spirit (which is in you) and carries them about to you, thorow the ear. While I speake and am understood in that sense, I am abused and wrong'd. That speech that I will bee understood (in & must be understood in) is to speak in the heart within you. That life that I live is in you, and speakes that that I speak; and I doe nothing but interpret and open, what your heart speakes.
Let mee not bee another from you, for then yee oppose mee, and resist mee, and yee will not heare not receive the truth that I declare, which is my own heart, my life, my bosome, my self. These are the things than are lodg'd and wrapt up in my heart to eternity; these are my very soul; only I have been asleep, and now (being awakened) I see they are all in mee: If yee hear with the inward ear, and see with the inward eye, you will say, This is not a man, but the Son of God; This is my bosome friend, my LORD, and husband, that begins to awake and rowse me: This is a fountain and no streame.
I doe you injury if I speake of a Kingdome of God without you (that is, I my selfe [Page 90]without you (that is I my self without you) for the true spirituall new man is the kingdom of God; what I am indistinction from you, is an evil to you: if your unbelieving spirits say, I am a man, and another, woe be to that distinction; but if ye say, this is my LORD and my Father, happy is that union.
— The kingdom of GOD is within you]
It is not without you, in Ordinances, in Scriptures: The kingdome of God. The whole kingdome, all is in you; all Truth, all Scriptures, all Wisdome, all Power, all Strength, all that I AM, all that God is, all that Christ is, all that Heaven is, all that God in Reign and Kingdom is, is within you.
I hear, I see, the kingdome of God comming forth, breaking forth in every man; and every man alwaies is (but now begins to appear to be) what God is in him, The Kingdome of God, either justifying or condemning, either punishing or rewarding; punishing man & flesh with darknes, or rewarding Man with light, glory and blessednesse.
He that lives indeed, I know hears mee, and smiles at this, and rejoyces in his soul: The true life, the true man, the true ear rejoyces [Page 91]at this, and speaks it selfe, That all the Power, all the Excellency of God is in mee, its with mee, its not out of mee, it declares it self in me; all the Majesty of God, the Kingdome of God, All, Every thing, its here, its in this man, in this creature, in you, within you, and reignes there, its King there, though a King crucified, though on the Crosse, yet hee is King of the Jews: Though denied for a while and opposed, yet a King, and a Kingdome.
This is the bravery and noblenes of this Kingdome, it is not lessened by hatred, by death, its as glorious in the grave, as it is in exaltation; as glorious in rejection and persecution, as it is in height and glory.
The Sonne of God, this Kingdome, it passeth thorow lownesse and meannesse, to excellencie and honour; and therefore all the reason and parts of man (in this generation) are set against it, that this may be fulfilled— He must suffer many things, and be rejected of this generation.
THE COMMING OF THE KINGDOM of GOD.
And hee said unto the Desciples, The dayes will come when ye shall desire to see one of the dayes of the Son of man, and ye shall not see it.
QUestionings Occation this Scripture.
They that are least knowing, are fullest of disputes.
They that have something to satisfy them, are least in questioning.
To the Pharisees ther's a rebuke, ver. 20. The Kingdome of God cometh not with obsevation. [Page 94]And then a comfort, ver. 21. Behold, the Kingdome of God is within you.
But now to the Disciples, there is a sharp sentence; The dayes will come, when yee shal desire to see one of the dayes of the Son of man, and ye shall not see it.
This is spoken to them that desire to see Christ: The Disciples: You that acknowledge Christ present with you, your Master: you that are called to an owning and confessing Christ to bee come; To you that have believed and do believe, and have published this— This is the Messiah: This is hee whom we looked for; To you it is spoken: for you are the Disciples.
What is a Disciple?
One that hath devoted himself, and given himself to a constant, and continual attendance upon Jesus; or, one that is seperated from the world, and liveth in the family of Christ; who alwayes is with the Lord. Then, there is a sharp fentence to beloved Disciples.
In love to you, I could be content to conceale it, were it not love to you, to declare it; That the dayes will come, when yee shall desire to see one of the dayes of the Sonne of man, and yee shall not see it.
Such tribulation, such darknesse, such confusion, within and without, every where such trials and combustions, that yee shal desire to see something of God, something of the arme of God, of the appearance of God, and ye shall not see it. Such flouds of darknesse, wil bee let loose upon you, and so drown all your understandings, your senses, your experiences, your hopes, your injoyments, your comforts, your confidences, within and without, That yee shall desire to see one of the dayes of the Sonne of man, and yee shall not be able to see it: yee shal desire to see, and shal not see, the least spark of the light of one of the dayes that ye have had.
It cannot bee avoided: Heaven and Earth shall passe away, but not one tittle of my word shall faile. Nights wil follow dayes; and the best day that ye have ever yet seen, is not Eternall; and therfore it will bee pursued, and followed with a darke night. — The dayes will come] Nothing can withstand them. What is to come, must come, before the word of GOD can bee fulfilled.
All that ever you have known and understood, is no more able to resist them, then a poor straw is able to resist the greatest river; or dry stubble, to withstand fire. These dayes are so firmly Decreed, resolvedly Purposed, in the Holy Conncell of God, that all that ye have and know, shal not be able to resist it.
These things I tel you before hand, that when they come to passe, yee may remember that I told them you— Its appointed for man, once to die; &c. Its appointed for your lives, the life of all that yee have and are, the life of man to die, and come to judgement. and in these daies, yee shall desire to see one of the dayes of the Son of man &c.
Ye think ye see GOD, ye see Christ; the time wil be, when ye shal desire to see, and shal not; when yee shal confesse yee are in the dark; when yee shal confesse yee know nothing: when ye shal not say, ye see, but yee desire to see. People that now are very confident that they do see, and know something; it wil be manifest that they do see and know nothing.
Though Disciples, yet YE shall desire to see. An earnest hunger and thirst, shall bee after the view and sight of Christ: when you wil long not to hear but to see Christ: You are now satisfied with the report of him; that's nothing, you shal desire to see him. After all your injoyments, there wil come a heavie thirst; a grievious parching heat and thirst; and nothing wil satisfy but this, I must see GOD, and Christ. Yee shal bee in such tribulation and desolation, that nothing but the sight of Christ can cure you; at such a losse, that if all the gifts and comforts of men & Angels should be presented to you, ye would throw them at your feet: and nothing wil content but This, I must see the LORD; all that hath comforted you, now will bee nothing; yee will not bee at peace, unlesse ye see the Lord Jesus; yee wil bee in such a streight, that yee shall desire to see [one of the daies] of the Son of man. Mary would see Christ, though a Crucifi'd Christ; and would see the Son of God, though in the grave. You wil desire to see him, though in the meanest and lowest condition. O, that I might have but one glimse of the light of [Page 98]God: If he would but look through the lattis, through the key-hole; but without sight and view of him, I can never bee at rest: If I may injoy himself, his Own-self (though in never so small a degree) it is wel.
Now ye are full, yee shal be empty; yee are rich, yee shal be poor; ye say yee see, ye shal bee made blinde; ye think ye have all, and are rich and have need of nothing, but ye shall finde that ye are nothing, and have nothing.
Ye are contented new with the daies of man, with the works of man; these things make a good man; yee think ye doe well, if ye doe like wise men, honest men, and holy men; this wil not alwaies satisfy you, this wil not alwaies be desirable; that which ye now rest in, wil be unsatisfactory: and ye wil desire to see, one of the dayes of the Son of man &c.
The Son of GOD, is the Son of man; Christ borne of a woman: Jesus Christ, the Anointed of GOD, descending from Man, springing forth from Man: This fruit of the Spirit, This Holy Childe Jesus, growing out of man.
There is first The day of man, wherein man liveth, and liveth upon faith, and expectation of Christ; and lives in looking, and wayting for the Son of man, the Sonne of GOD. In this state the Disciples and John were: and they that bee in this state, are (by the knowledge that they have of Jesus Christ) washed from the polutions of the world, have fellowship and communion with Christ; are given up [...]o obedience to Christ: But this is but the day of man. What's this if I goe Childlesse; if I may not see the Sonne of Man, that springs forth of man; if I may not see the Heire brought forth; if I may not see Jesus Christ borne; This Man Childe born in to the world, I cannot bee Satisfied?
This Holy Childe, is contented to acknowledge man to bee his Father, or his Mother rather; to succeed man. But when Hee comes forth, Hee lives, and man gives place to Christ; and though in another respect he is called the Son of man, yet Hee is the Son of GOD. (Hee is also called the Son of man, as hee is born of man, borne of the flesh, taking our nature.) This is that [Page 100]the Desciples must thirst after; to see the generation of Jesus Christ; to see the birth, and bringing forth into open view, the Son of God: shall I give to conceive, and shall I not bring forth.
Though ye are as that Woman in the Revelation (in an excellent condition) Gloathed with the Sunne, and the Moon under her feet, yet shee travelled to bring forth the Son. Though ye are never so glorious, and cloathed with brightnesse and light, and are above the World, and above the Letter, and above Ordinances; yet ye must Travell to bring forth the Man-Childe.
When ye have conceiv'd him, and have felt the Babe stirring in you, Ye shall not be satisfied till ye have seen him brought forth. Ye shal have many desires, & shal not attain your desires, many longings and lose your longings; and ye shall cry and thirst, and thirst and cry so long, that ye can cry no longer; ye shall cry till the tongue cleaves to the roofe of your mouth; ye shall be parched with thirst; ye shall be as Dives in [Page 101]hel, cry for a drop of water, one drop; so here in the Text, one day. Ye shall desire to see one day of &c.
Many rejoyce in their desires, and I know God in desires is sweet: but there are desires that shall not be satisfied; there are desires, and of seeing the Son of man. What will God deal so hardly with the Disciples? so harshly? Can the LORD hide himselfe from his own flesh? LORD, Canst thou be so harsh as to deny those that doe so much desire to see thee? Yes, I can and will be so hard, and so cruell, as when they shall earnestly desire, I will deny their desires; though they be mine own desires, begotten in them, yet to purifie their desires, I will burn them, I will deny them.
Is there nothing in Christ but kindenesse and mercie? No! there is extream severitie: If there be but a grain of flesh come forth in your greatest desires, hee will nip all for that one, that there may be pure desires to a pure Christ; If there be a thousand-fold heavenly Angels in your desires; and but one carnall, fleshly evil in them, he will deny all, till he hath killed that evil. He knows in the greatest severitie, how to [Page 102]fift every grain of dust from the wheat, and to burn up all the drosse from the gold. He is most cruell to flesh, but most mercifull to spirit; and when he doth most reject desires, he doth most answer desires: But you must not, nor shall not enjoy Christ so easily as you thought for. Such daies come as ye shall not see Christ; ye shall have enflam'd desires, and they shall be unsatisfied, and there shall be nothing but darknes within you, and without you, earnest parching, thirsting desires, and yet not satisfied; but all your desires shall be throwne into the fire; and you with them.
There is a boldnesse and saucinesse in the flesh, grown up in a literal and fleshly acquaintance with Christ. Men come to have a little acquaintance with Christ in the letter and flesh, and then they think all evil is pall, all sorrow is done away, and they thinke they have Christ at command, and they shall no sooner ask then have; but that will not alwaies last: there will come that which will check this vanitie in the flesh: Ye shall praie, and seek, and hunger, and thirst, for one little glimpse, one view of the Sonne of God, and ye shall not have it: If the Sonne of God were not as wise to denie, [Page 103]as free to give, I could tell what men would doe, if God did not as well kill as make alive, men would be Judge, and not God: If hee knew not how to afflict and scourge, as well as reward, every one would abuse him, and be Lord over him: If Christ had not a knife to cut off evil branches, all the juice and sap of God would run waste: If hee knew not how to lock up & conceal himselfe, as well as to open himself, he would be scatter'd, shed abroad and lost.
Object. But, saith the flesh, this is not God, hee is not so sharpe and fierce, hee is milde and gentle.
Sol. But if the LORD were not fire to you, to burn up evil dispositions in you, he would not be water to refresh you. And here is not all your evil neither; The Sun shall be turned into darknesse, and the Moon into bloud.
In these evil daies, the light and comfort of all your enjoyments, within and without shall be darkned; and then they shall say to you, Loe here, and loe there; that's the time when your false Christs shall be seen. (Now) the Father is so mercifull to you, as not to let you (Yet) know what a false Christ is, what an Antichrist is, but doth forbid Antichrist to appeare: They [Page 104]shall not say, Loe here, loe there, ye are not yet acquainted with such a temptation as a false Christ is. But when the day of tribulation shall come, and when the desires of seeing and enjoying the Sonne of God, then shall be the discovery of false Christs, and then shall ye be tempted with false Christs, Mat. 24.23. Then shall be great tribulation, such as was not since the beginning of the world, to this time, no, nor ever shall be,— and except those daies be shortened, there should no flesh be saved: but for the Elects sake those daies shall be shortened,
Hitherto your desires were never much drawne out after an immediate view and sight of God: People look for that when they die: in the mean time, they will talk of God, they will hear Sermons, and goe to Church; yet there are some Disciples, that secretly long after Christ, to see Christ; but false Christs never appear till we are gone beyond man, and above all the waies and daies of man: There are temptations sutable to all conditions, and when ye are comming into the highest condition, ye shall have the highest temptation; when ye come farre from and above all men, and long to see Christ, then ye shall have Antichrist stirre and appear. [Page 105]While ye would be sober men, ye are tempted to intemperance, While ye would be knowing men, ye are tempted to erre. While ye would be honest men, ye are tempted to deceit: but when ye would live the life of Christ, then ye are tempted with Antichrist, and have false Christs presenting themselves to you. When ye come to thirst after the day of the LORD, then will be the triall of these false Christs: Then ye shall have false Christs, presenting themselves unto you, ye shal have Christ come upon you more then you would have. If ye goe into the desert, ther's Christ; if into the City, ther's Christ. Some shall say, Loe here; others, Loe there; Ye shall have false Christs every where, a false spirit, a false resurrection, a false glory, a false God, continually offering themselves unto you, Loe here, loe there.
Such excellent, glorious, high, ravishing, delightful, comfortable, wonderful, admirable discoveries of spiritual things, that they shal say plainly to you, I am Christ. Such things so farre excelling al that ever you have knowne, so heavenly, so glorious, as thereby ye shal be able to judge al men, to judge al Angels, and to say with open face, Here's Christ. Ye shal have a light [Page 108]above men and Angels, and al; and yet al this shal be but a delusion. I know you are not acquainted with this, as yet; but you shal have such glorious discoveries, in such illustrious brightnesse, Majesty and authority, that shal absolutely say in you, I am the Christ, I am the LORD, I am the Sonne of the living God. It is that which I have been acquainted withal. In Ezek. 28.2. there is a type of the wicked appearance of the God of this world; — Thine heart is lifted up, and thou hast said, I am God, and I sit in the seat of God, yet thou art a man, and not God, though thou set thine heart as the heart of God; Behold thou art wiser then Daniel, there is no secret that they can hide from thee, &c. Ye shall be so transported and carried up out of the world, that al men shal be as dwarfs to you, as beasts to you: such heavenly mighty, inlargements shal be in you; such a spirit as shal say, I am the LORD; such a majestie as now ye dare not aproach to, that shal say, I sit in the seat of GOD; but though thou set thy heart as GOD, yet thou art a man, and not GOD &c. Ye shal be so enlarged in understanding, that ye shal be wiser then Daniel, that ye shal see through al the mysterie of Daniel, through al the dark Prophesies of Daniel, as a cleare [Page 106]thing: yet there wil be a false christ, an Antichrist under al this.
It is that man of sin, we have not yet been acquainted with al; we have not yet known that man of sin; we have a long time known the woman of sin; sin in that sex, s [...]in in its weaknesse; but we have not known the man of sin.
Such appearances wil present themselves unto you, and invite you to the discovery and clear understanding of the dark places of Scriptures: but (saith GOD) folow them not. They are such, that if it were possible, they should deceive the very elect: so glorious and so beautiful, as for a while (so far as ye are men) ye shal be deceived.
That wisdome and knowledge in which you live, that experience you have of the way of God in your hearts, the utmost light and understanding that ye have attain'd unto by reading, and searching, and knowing the Scriptures, is no more able to keep you from falling down before (and worshipping) these false christs, then a little Childe is able to withstand a mighty giant.
Al you that seem to be knowing men, shal be deceived; only there is an elect (a secret seed of the blessed GOD) that wil keep you from being utterly deceived: nothing but the seed of God, nothing but the chosen elect one can preserve you, and secure you from being beguilded by them.
The Son himself saith— Goe not after them, for as the lightning shines from one part of heaven, unto the other &c. Here is a greiveous condition; Evil daies, such as never were before, nor ever shall be: earnest desires after Christ, and yet no sight of him; seeking and hunting after the true Christ, and beautiful and glorious false Christs coming and saying, I AM HE: This is he whom ye seeke. Hungry to death, and excellent meat (in appearance) offered, and no daring to meddle with it; thirsty and panting for refreshment, and a river of pleasures presented, and yet not daring to venture on it. A sad state, much darknesse, great troubles, an earnest seeking after deliverance, a voice from one that stands by, speaking thus, here is one will save thee, and shew thee light; shal I follow him (saith the soul?) No saith Christ. Shal I lye in this darknesse and trouble and torment? Yea. Why? For as the lightning [Page 109]lightneth from one part under heaven to the other, so shall the coming of the Son of man be.
Here's the reason why we must waite in these unheard of tribulations, because Christ wil come on a suddain, as lightning; and then Hea will Shew US the truth of ALL.
Christ wil immediately come, as quick as lightning; though he doth with-draw himself and deny our desires, yet he wil come suddenly; and no flesh (in its fleshly condition) shall be saved; and except those daies should be shortened, no flesh should bee saved: it shal be intolenable for flesh.
This coming of Christ (or this day of Christ) it is beyond al the patience, and hope, and comfort, and strength, of all flesh: He wil come as quick as lightning; and though hee doth delay to come, at many disires, yet now he wil come at the first desire; even then when ye are in the depth, under heaven; below heaven; under the earth, in the depths of the earth; even then the light of the brightnes of the Lord (Jesus Christ) shines from one end under heaven to another: and ye shal see and know then, that ye are in Christ.
When yee most desire to see, and your [Page 110]desires are unsatisfied and perplexed for want of it; even then, The light of Jesus Christ shines into the bottom of that yee are; in the darkest night of that Sunne set, (that West:) even in the most unsatisfied condition that ye can pobssile come unto, shal Jesus Christ break forth, and shine in that dark pit.
Goe not gaping after another, yee are in it already; The kingdome of heaven is within you. All this is but himself; His light shines from East to West. He is as glorious in the Setting, as in the Rising. Yee cannot be any where out of him. He saith, When you think I am farthest off, then I will bee nearest; when yee are hungry, I will give you bread; when ye are thirsty, I will give you water; when ye are in darknesse, I will be you light: and this only shal be your rest and satisfaction: the Lord is salvation, where ever he is.
Saith Antichrist, I'le give you a cleare discovery of all things; I'le give you peace: No saith the Elect, I am already with Christ, I am nothing but what He is, Hee is nothing but what I am; I am with Him, and in Him; He is with me and in me: why should I goe out after another? For as the lightning &c.
Jesus Christ is the lowest state and condition in which you can be; and he comes quick as lightning, and then as lightning, wil give you, and is giving you, the ful discovery of all things. When he is in you at the depth, the lowest point, the centre of hell, the bottom of the grave, it is that hee might give you a full Restoration of all things.
The lightning from east to west, makes east and west meet together: so this appearing of the Son of God, darkens, flesh, confounds man, and makes the highest glory of God to be in the lowest pit; and takes the lowest state of darknesse, into the highest pich of light.
By these flashes, flesh shal be blasted, and destroied, and consumed. These blasts of the Spirit of the Lord doth open US, and enlarge US to a large comprehension of all things; of all in the East, of all in the West, of all above, and all below: Til wee be low, we can't be high; til we be the worst, we cannot be the best; and we are best, when we are worst; in the greatest darknesse, He is present; in the bottom and heart of such tribulations, that all before it is nothing to it, and nothing is like it, that comes after it.
In this tribulation, not to see and know Jesus Christ; in this tribulation to have longing desires, and then to have peace and deliverance seemingly tendered to us by a tempter; we cannot but obhor it: to have joy and gladnesse sounded in our eares, and not be able to touch it; What an extreamity is here? The absence of the highest good, the presence of the greatest evill; our desires not answered by God, and answered by Satan.
Out of this darknesse, wil Christ arise; out of the extreamity of deaths and confusions, doth the Son nf God arise: it is as nesesary ye should bee brought into this state, as it is that the Night should go before the Day.
The Desciples of God, shal not injoy Christ, til they have rejected him. Ye must forsake him and leave him, and (bee Pharisees) and persecute him, before ye can be Coroned with Him. That which is, in a high degree, malignity in the Pharisees, is in a lesse degree (and qualified) in the Disciples: [Page 113]the Pharisees killing, the Disciples departing; its all flesh, man, weaknesse and ignorance.
Before any man see The Kingdome of GOD, he must first reject it. Doe ye long to see the Kingdome of GOD? Do ye say, When wil it come? How shal I see it? Where is it? Ye shal not see it, til He suffers by you. Ye shal do him many injuries before ye know him. Ye shal be offended at him; ye shal stumble and fall, and reject him, before ye finde him. Ye shal never be acquainted with Christ, til ye know that ye have Murthered Him; til ye have killed Him, and beheaded Him; and hanged Him; He must suffer many things of YOƲ: He must be rejected of the best of you, and the best in you; and the best of the best, of you. Ye shal reject, hate and persecute Him, before the kingdome of GOD can come in you.
Object. I know you wil say, Must wee be guilty of this wickednesse? Is there such wretchednes in the heart of man, to doe thus? Why have you such hard thoughts of us? Thus speaks the flesh. But thus saith the LORD— The Son of man must suffer many things from this generation.
Christ must suffer from some, and be rejected [Page 114]by others: some are so wicked, as to kill him; others so unbelieving, as to forsake him; some so cruel, as to slay him; some so faint, as to leave him and not to own him; some revile him; others shake their heads, and cannot tel what to think of him: some cry out violently against him; others are not able to speak a word for him: Ye shal never see the LORD, til ye can say, this is he whom we have peirced; this is he that I reviled, that I hated.
Thus speaks Christ, If ye stand upon termes and say, What, we crucifie Christ? O, God forbid that we should crucifie our Saviour, the LORD of glory? What, we that are Gods own People, Jews and Disciples, we that are his own deare Children, and shall be saved by him?
To whom Christ wil say, If I suffer not by you, I will not be deliverance to you: If ye are so nice and curious, that ye wil not make me a sacrifice, ye shal never feed upon me. If ever you see me, you wil see you have pierced and murthered me. I will save none, but those that kill me: If ye wil not owne that ye have slaine me, ye shall not injoy me; ye shal never eat my flesh, and drinke my bloud, unlesse ye slay my flesh, and spill my bloud.
Jesus Christ suffers by all men; which is clear in this, That in all ye have, in al that ye doe, in all that ye are, and in al that ye speak, nothing is free from the bloud of Jesus; nothing that ye doe, speak, live or act, in the highest, devoutest, and most glorious way, ye wil finde is nothing but Murther; Murther and Bloud; killing the LORD of life. Yea, It is necessary, he must suffer by you: hee wil not finde a throne in you, til he hath found a grave in you: he [...] wil not be raised in you, til he hath been dead and buried in you: ye shal never see him in the resurrection, til ye see him kil'd; and then he wil rise againe in your hearts: this Son of righteousnesse wil arise with healing in his wings, to your everlasting joy, peace and comfort.
THE EXCELLENCY OF THE LOVE of GOD.
How Excellent is thy loving kindnesse O, God! therfore the children of men, put their trust under the shadow of thy wings.
They shall be aboundantly satisfied with the fatnesse of thy house, and thou shalt make them drinke of the river of thy pleasure.
THis Psalm doth fitly set forth unto us the estate and condition of these times, wherin wickednes increaseth: and so in the former part of the Psalm, is a discovery of wickednesse, ver. 3. the words of his [Page 118]mouth are iniquity and deseit, he hath left of to be wise and to doe good: Men now speak nothing but wickednesse and deceit, and have left off to be wise: they have left off to doe good, and set themselves in a way which is not good; abhorre not evil. And what should we do when there is such wickednesse in the earth? In the fift verse, Thy mercy (O Lord) is in the heavens, and thy faithfulnesse reacheth to the clouds. God is gathering up al goodnesse, mercy and peace from man, to himself: and though there is cruelty, mischief and wickednesse in the world; in the earth; yet there is mercy, truth and faithfulness in the clouds: and its good that wisdome, goodnesse, truth and righteousnesse leave the world, and cleaves to God; that so we may follow it: and what goodness, mercy truth and faithfulness we formerly injoyed in man, we may injoy it in God.
And when wickedness increaseth, righteousnesse increaseth likewise; Thy righteousnesse is like a great mountain. When the world teares and breakes it self in peeses, then is the righteousnesse of God a great mountain. Thy judgements are a great deepe; when the whole world is become one Sea of confusion, then are the judgements of [Page 119]the Lord a great deep: where not only man, but beasts may rest safly, Thou preservest man and beast: And though this time, is a time of growing and spreading of wickednesse in man, yet it is a time of sweetest admiration and love in God: and when men that sin, doe cry out O, wofull man! they that injoy God, cry out O, happy man! And though men that live in the earth, cry out O, miserable! What times are here? Men that live in heaven cry out, How excellent is thy loving kindnes O, God! The LORD makes al things naked and bare, that we only may have him to be our safety.
In the first part of this verse, our God sets up a standard, and proclaims the excellency of his own name, in these troubleous times; O how excellent is thy loving kindnesse▪ and he doth it to this purpose only, that the children of God should put their trust under the shaddow of his wings: and when they are abundantly troubled, They shall bee abundantly satisfied with the fatnesse of thy house.
Wee have thought men and creatures, have bin excellent; and we have bin much taken up with them; but now we see al creatures fallen, and nothing but GOD exalted: Thou O, GOD! dost exalt all things: thou dost exalt all treatures. The Lord our GOD sets forth the vanity, emptinesse and weaknes of the creature, that so he may set forth his own excellency.
The Lord our God is not only good, but exceeding good; not only gracious, but exceeding gracious; O, the loving kindnesse of God! and the grace of God is most sweet, it is most satisfying, most precious: How excellent, How great, How good it is! Come tel us, you that have large hearts, how excellent and good he is; come tel us the glory and riches of our God; you that have the liveliest, quickest inversion, set your hearts on work in setting forth the loving kindness of God: it is so ful, so glorious, so compleat, that instead of murmurring, it sets us on rejoycing.
That thou shouldest impart all thy selfe to us, make us so hppy as thy selfe; O, here is a kind heart indeed! doth all for us, suffers all for us; we doe not suffer, thou sufferest; we are not reproacht, the world reproacheth thee in us; we are not hated, no, thou art hated, thou takest all upon thy self; only we are greived to see thy sufferings: so kind art thou that thou doest empty thy self into us; and doest un-heaven thy self, unglory thy self, that thou maiest make us heavenly and glorious: Its thy kindness to dwel with us, and to dwel with us these evil times; and to dwel in afflictions themselves to make them speak kindly to us; to come down into a shaddow of death, that we might receive no hurt there: to come and dwel in a tempest of stormes and earthquakes, that they might be kinde and gentle to us.
Thou doest not only shew us kindnesse, but loving kindnesse: not only [Page 122]kindness to such who are in distress, but the loving kindnesse of a Father to a childe, a Husband to a wife: not only kindnesse to us as strangers, but loving kindnesse as a Father and Husband: Thou doest not only shew us kindnesse, but love, that bindes thee to be kidnesse to us: The fountaine of love, the cause of thy kindnesse.
Yee are my Children, I love you; my love begat you; yee are descended from me; I must needs use you kindly: ye came out of my loines: yee were once in me, yea, yee were alwaies in my loines: ye are my spouse, my wife; ye were taken out of me: ye are my companions, my friends: My Felowship is with you; I am solitary when I injoy you not: ye are my House and habitation; I must preserve you: ye are my self, and when I hurt you, I hurt my self, when ye are wronged, I am wronged.
This is excellency of love, because its O, GOD! It would not excel if it were not GOD, if it were not Divine, it were not excellent. Thou givest us thy self O, [Page 121]GOD! to give us thy love in thy self, to be as kinde to us as to thy selfe; to binde us upon thee, and to write thy self upon us O, GOD!
We speak the same thing with joy, comfort, confidence and triumph, that once we spake with fear, sorrow and doubtfullnesse; O, God! When shall wee come unto thee; O, God! when shal we see thy face, and injoy thy loving kindnesse? When shal we be filled with thy beauty O, GOD?
Now, How excellent is thy face O, GOD! How excellent is thy loving kindnesse O, GOD! Wee beg that thou wouldest love us O, God!
Now thou shewest us that thy loving kindnesse is excellent O GOD, now wee can doe nothing but admire the goodnesse and loving kindnesse of our God: wee delight in nothing else: We fix here; we live here; wee wil sit down here; wee wil rest here. This song wee wil sing, O, GOD! the Excellency of our GOD: This shall bee our safety, our Castle, our protection, The loving kindnesse and goodnesse of our God.
God is so excellent that he preserves man and beast; and yet men are but the children of men and the devil. Thy loving kindnes is so excellent, so sweet, that all the children of men, wil put their trust under the shadow of thy wings.
There wil not be found a man that shal be groping and looking after any Idol, any creature to be saved by it: It is and would be found inhumane to trust in any thing but in the LORD; for the LORD wil write so visibly and manifestly, Folly, Vanity and Fashood upon all creatures; that it shall not onely be man-like, but devil-like to look for any good from man.
The LORD doth so visibly appear in judging and condemning the creature, that children; the lowest and weakest, shall trust in nothing but in God: the veriest babes in knowledge, shall trust in the LORD: a man shal scorn to look after any creature; a man shal scorn to owne any creature in the world: every babe, every childe shal scorn the glory of the creature: he that hath the least acquaintance with God: [Page 125]though a babe and childe, yet he shal be able to puff at them to despise all the glory and strength and power of the creature.
The new man, is the LORD from Heaven: children and men, and the children of men, all believe the great God of Heaven and Earth: children with Christ, the holy childe Jesus.
Grown men shal come into the light of thy countenance: but Children shall trust under the shadow of thy wings.
The LORDS wings take the near unto himself: but the shadow of his winds takes in the most poorest, and weakest: the shadow of his wings reaches very far.
The excellency of the loving kindnesse of God makes every one glad to gather near unto him, and glad to get under shelter of the name of the LORD: glad that they can in the least manner be shadowed and kept by the goodnesse of God; it is that which the LORD saith. How often [Page 126]would I have gathered you together as a hen gathereth her chicken under her wings &c. It is an expression often used in Scripture, covering with wings; the wings of God: I will carry you upon Eagles wings: As birds flying so will the LORD defend Jerusalem: It shewes the excellency of the goodnes of God; his spirit, his power, is to his in the worst times soft and tender as feathered wings: when God is the hardest and ruffest to the world, then is he gentlest, as feathered wings to his people: or that great darknesse that is upon the world and upon the enemies of God, is but shadowes of Gods wings, to his own people: and we seeing these troubles that are abroad in the world, we know they are but the shadowes of Gods wings with which he doth cover his people: and when God opens and spreads forth his wings, and causeth that darknes and confusion to be upon the people; its cause of joy and comfort to his people, for they see them to be the wings of God, in which they have peace and rest; and therefore that which is the worlds trouble, is our safety; that which is the worlds grief, is our joy; and that which is the worlds and the men of the earths disquietnesse, is our comfort and consolation.
When wee see these motions and commotions, wars and tumults in and upon the earth, then God is risen from his seat and he is flying, he is upon his wings; and therefore as the world, the flesh, the earth, dreads these things and runs from them: the children of God shal run to them, and put their trust in them: what though wee doe not see the face of God in brightnes and clearnesse, yet I see this is the shadow of his wings: though I doe not triumpt with him upon the Throne, yet I see this is the shadow of himself.
The weakest, and poorest Saints of God shall be able, ney are able to put confidence and trust in God in trouble: and that which darkens the joy and comfort of others, is a comfort and shelter to the Saints; and that which they so much complaine of, That the Sunne is turned into darknesse, all our ligts, created comforts and peace appears to be nothing but darknesse; yet this is a shadow, a shelter unto them, and they shall see that this is the wing of God, by which he will [Page 128]carry us up into himself: And though God doth not walke with us in the setled way of creatures as he hath done, yet wee see him flying about us with the wings of his own Spirit, with the wings of his own favour and love; so there is a shelter and safety for us: but that is not enough; though this be good for children, for the children of men; but they shall also be aboundantly satisfied with the fatnes of thy house.
I shal rejoyce a little to speake of these words: Protection is very sweet: to lie down in the shadow of God: the hollow of GODS hand is very comfortable: but not onely so, But they shall be abundantly satisfied with the fatnesse of thy house: heer's not onely protection and safety, but food and plenty: satisfaction, abundance of satisfaction, and that of the richest and chiefest of all [Fatnesse] and that in the [house of God] wee shal be alwaies full: we shal alwaies feast: we shal alwaies have our table richly furnished: we shal continually have bread enough; and our waters shal not faile: wee [Page 129]shal want nothing: we shal not say of any thing, I would we had this, or if we had this or that it would be wel with us: wee shal see compleatnesse, not a desire unsatisfied: not a longing expression, unles longing it selfe may have its satisfaction in it self: not a desire but shall be satisfied; and then the desire shal be satisfaction it selfe: and this is the greatest happines that is satisfaction: and dissatisfaction is the root of unquietnesse: to look for and long for that which you dave not, is restlesnesse: but in this enjoyment of God wee have alwaies what wee would have: the LORD wil so manifest himself that wee shal not say of any thing, wee would have this: wee shal never be baging and craving, but alwaies enjoying: never be hungering, unlesse hunger sets an appetite to heavenly things, and so makes them more delightful to us: wee have nothing present that shall be absent; there shal bee no corner of our heart unfill'd: but every thing shal be compleated: every thing shal have enough; so we shal be satisfied.
Not a little: but very large satisfaction: [Page 130] abundant of satisfaction: we have enough and shal have enough and to spare: we shal have overflowings of light, peace, joy, power, strength and of every good thing.
The LORD our GOD feeds us not in a nigerdly way; but gives us abundance, enough to spare: we have more then wee are able to receive; more then we are able to carry, or makes us know such abundance, that if it were not a abundance it would be a burthen to us: so thronged with joy, comfort, peace, wisdome, power and strength, that if it were not GOD, we might complain we had too much: it doth superabound all nessessaries, all wants; it's even more then we desire, onely we have a desire created in it: if there be any difficulty, it is because it's too much; too great; too large: if we have any reason to complain, it is because it's excessive: and if any desires come from us, it is that God would withhold: and if any paine, it's because we cannot stand under the weight of glory. But this is goodnesse to be overcome with this fulnesse, drowned with mercy. We are even laden with blessings, and because they are blessings, they are no loads, else it would be a huge load indeed; if that they were [Page 131]not bessings, wee should bee undone with them; and to be undone with this, hath it's satisfaction.
These blessings and mercies are not the meanest: but the fattest of thy house: it's not common or ordinary food; but the fattest, richest, preciousest.
We have made shift to live with God in creatures, but that's poor food. Wee have made shift to live with morsels and crums, that have come from the table. We have made shift with things that have been scattered out to us: but now the chiefest, the best, the fattest: The fat Calfe; the fat Lambe Jesus Christ: the Lamb, the Calfe fatted with the fulnesse of God; Jesus Christ raised up, highly exalted in the fulnes of God: Jesus Christ long prepared fedde and fatted with the excellency of the majesty of the LORD our God.
This plenty is not in the field; though it were good there in a Tent, in a Tabernacle: but we have it in the house; and in a house not made with hands: and not onely a house; but [Page 132]the house of God. To have a little comfort and refreshing when we are wandering in a desert, in a wildernesse is good: but to come to a setled house and habitation where God dwels;
The riches of God become, a house, a house to us, A house whose builder and maker is God, a house whose foundation, building, roofe, top and covering and all is GOD: The Saints habitation is God. Now what provision is laid up for us in the lowest estate, in a shadow, in a shed or shelter, it's very safe, comfortable and pleasant; it's great safety to be under the tender fethers of the Fathers love; compassing us about with his loving kindnesse; and this when ye were children, and children of men; then we found great joy and comfort and safety in God, which caused us to put our trust under the shadow of thy wings: but that's not all, but heer's also such a rest, peace, comfort, such abundance of satisfaction, and that with the chiefest, and richest exelency of God our Father; and those sure and setled, for it's in the house, and in the everlasting house and habitation of our God: Lo this is the good wil and loving kindnes of of our God.
THE EXCELLENCY. OF THE LOVE of GOD
How Excellent is thy loving bindnesse O, God! therfore the children of men, put their trust under the shadow of thy wings.
They shall bee abundantly satisfied with the fatnesse of thy house, and thou shalt make them drinke of the river of thy pleasures.
For with thee is the fountain of life: in thy light shall we see light.
O continue thy loving kindnes unto them that know thee, and thy righteousnes to the upright in heart.
GOD wil excell; GOD doth excell. Every thing goes down, that God may goe up. God abaseth the creature, that his owne name may be seen.
The loving kindness of the LORD our [Page 134]GOD, is now breaking forth; and it wil be so, and must be so, that every one shall have cause to trust in Him.
Children of men. The weakest babes doe trust in God. There is the little childe Jesus in the heart, that doth trust in God; and that wil trust in God. Jesus Christ and his People, wil finde shelter in a shadow; in a shadow of the wing of God. The Lord our God is so rich in mercy, that the shadow of his wings, affoord comfort and support.
We goe on in the strength of GOD, in the power of GOD; we delight our selves in the LORD our GOD.
There, There's abundance of satisfaction [Page 135]and excellencies of God, that are in to house of God; But how shal we do to pertake of them? The well is deep, How shal wee draw out the water? Or, being broken eisterns, we cannot keep, or retain this water when we have it?— Thou shalt make them drink of the river of thy pleasures. The Lord wil make us to drink of his own rivers of pleasures, whether we wil or no. The Lord wil not only discover heavenly things to us, but make us receive them. When Hagars eyes were opened, shee saw a fountain; and if our eyes were open we should see a fountain round us. And as the Lord taketh away the vaile, that keeps us from seeing, so he wil remove every thing that keeps us from drinking; Hee will make US to drink.
The LORD wil, by the parching beas of his own wrath, dry up all other streames; ye shal have nothing to drink of, but God. And as hee wil dry up all other streames, so he wil dry up every desire; those filthy lusts shal bee consumed in that wrath, that there wil be no water to drink; or any appetite, to drink any other but God. And the LORD wil not only give us drink, but desire and love to it, and a great delight in [Page 136]it. The Lord opens the mouth and fils it. The Lord opens the ear and speaks in it: and the word of the LORD, and the presence of the LORD, is both mouth, and water to drink.
God is a river, a constant stream; a river into which many streames continually empty themselves, a large river; there we have water enough: an exceeding sweet river; every drop of this is life; its the river of life. Not a river only to satisfy our thirst, but to swime in; the waters that came from under the threshold of the Sanctuary arose so high, that men might swime in them; waters in which we may wash our selves, and bathe our selves continually: pure waters, that cleanseth us from all sin, from al iniquity; water that makes us white: water that washeth, and refresheth us to: and this we have in abundance.
Wee need not force, nor can we force the love of God; it comes so naturally, wee need not pumpe for it; it flows of it self: we need dig no wel [...], we have a river neer us; [Page 137]we need not strive to keep the water in, its best when it runs, and passeth away.
This water is troublesome when it is stopt, but quiet and stil when it runs without disturbance: When earthly and carnal things hinder the running, it swels and is angry, Never ceaseth til it hath broke down every thing that standeth before it: It is such a River as wil not bee kept in a standing state: such a River as comes freely from the Osian, and is never at quiet until it carries us into the Osian: and when the Earth opens it self to it, it doth most willingly, and readily, powre forth it self into it: And this is a River of an High nature — of (Thy) pleasures.
We have been acquainted but with little pleasure in the world; much labour, and little pleasure. If some times, wee have found some sparks and drops of pleasure, how sweet have they been unto us! But Man is borne unto sorrow, as the sparks fly upward. But here, in the LORD our GOD, There are Rivers of pleasures.
The whole age of a Spiritual life, is a holy day, a feastical day; a Sabbath day; a jubily, a marriage day; a time of continual delight and pleasure.
Wherin (as I may say) we may tumble in pleasures, wee may Swime in pleasures; wherin wee have constant and continual pleasures; pleasures without cessation; Rich and exceeding great pleasures; a sweet and full pleasure; a River of pleasure: A sweet and ful expression; a River of thy pleasure. And — Pleasures; Not only pleasure, But pleasures.
Many things must concur to make one pleasure: Man is not pleased except many contents meet together: Except he hath good Company, good Cheere, good Conditions, a good House, a good Conscience; Many delights; a heap together, doth but make one ple [...]sure. But here are many, multitudes of Pleasures meeting together: where there are Varieties of pleasures; GOD pleasing Man, Man pleasing GOD: God in his greatest Varietie, opening himself, un-folding himself, to the Varietie and state of Man, to Man, many pleasures; And many pleasures united together.
There is nothing in God but is pleasant; and there is nothing that we drinke [Page 139]but the pleasure: every thing hath musick in it: every thing hath spirit in it: every thing laughs and smiles: every thing hath a hermony and agreement in it: every thing doth tickle and please us, and administers joy and content to us. There's no smart, no torment, no vexation, no disquiet; but exery thing speaks God; it's pleasant.
If God were not pleased, we could not be wholly pleased: and if it were not the pleasure of our God, wee could not be satisfied: and if God and we did not take pleasure together, there were no pleasure in it; o [...] if it were not divine pleasure, it were but a [...]inckling Simball; it would savor all of madnesse, if it were not all divine; if it were not thy pleasure: What everlasting and eternall way and pleasure our GOD hath in himself, that he continually streams out by us, to us: ravisheth us with pleasures: the whole mystery of the LORD our God, discovers it selfe in one River of pleasure to us: God sayes in every thing that he is to us, and in every thing that we are, He is well pleased: and that is our delight and pleasure, that [Page 140]stil our LORD and God smiles upon us; and stil our LORD and Husband hath pleasure in us: and all that our God doth to us it's still in pleasure; and all his waies that he walks in unto us, it's in the light: Wee doe not from one end of the weeke to the other hear him chide; wee doe not see one discontent or other in his browe at any time; but in pleasure shewes himselfe unto US. We are in the LORD our God a River of pleasures: The LORD our God delightfully powres out himself into us. It pleaseth God: God takes pleasure in it, to powre out himself into us; or the pleasures and delights of God, continually stream in us. This is that— Thou shalt make them drinkt of. Take into thee these divine pleasures, these pleasures of God: God freely communicates, and makes us free to receive.
Some time this River flowes out of us. Out of their belly shall flow Rivers of living water: and when it flowes out of us, it delights to return againe into us; and we again return what flowes from us. As this River of life turnes and winds it selfe into various postures, or gives us delight and content: it flowes out from us, and goes again into us; and pleaseth it self to return [Page 141]whence it came; and so takes pleasure in giving out, and pleasure in receiving in.
Wee drink it, and shal drink it, as the Earth drinks Rivers. The whole stream of divine love, shal continually run in us, as the water when it finds a passage, through the Earth, it stil windes it passage, and weaves away it's passage, til at last it findes a way easily to passe along: so this River of life makes its own way thorow the passage of our hearts, & continually wears the banks of the heart larger and larger, til quietly and peaceably it passeth thorow us: and this is the joy of our heart, that the glory of God wil stil wash and were open our banks, til it makes us receive all its fulnesse; til it hath widened and made a passage thorow us: and for this reason; For with thee is the fountain of Life] Ye shal drinke of the fountain of the great deep. God is open. the Spirit of God is abundantly powred forth; ye shal drink or drown: ye must receive this water into you or perish; For with thee is the fountain]
The fountain doth now burst open, and makes it way, and never ceaseth running til it hath made it self a way to passe.
The Spirit of the LORD is not a winter stream; It's a Fountain. It comes not by fits it flowes constantly. We finde it alwaies working; alwaies flowing forth; alwies powreing forth it self.
You may lie down and sleep in carelesnes; this Fountain runs whether we sleep or wake; We cannot possibly binde in this Fountaine from running: O, it gusheth forth, and will not be stopt! Alwaies sends forth it's streames: Wee are no more fearful or thoughtful of the want of water, because of a Fountdin: Nay, We are rather thoughtfull, what We shal doe with this abundance of water; and our greatest care is to widen a passage for it, lest it over-flow and drown us; but grace and mercy in Jesus Christ, is the most excellent Fountain. Yee have lived upon the stream, and ye have tasted the water of life at much distance: If ye wil follow this stream, ye wil at last come to the Fountaine [...] Where's that? — WITH THEE]
There is danger and fear so long as We [Page 143]live upon a stream; there is onely rest and satisfaction in God.
— With thee is the fountain] and being brought to the LORD our God, we are brought to the fountain: Now we enjoy that originall that hath alwaies refreshed us: Now wee see that Rock, being clean by Jesus Christ: Jesus Christ comming forth, wee see that passage out of which the waters flow: and this is our exceeding satisfaction, that we are with the fountain, in the fountain, and the fountain of life.
Our sweetest life, it's in the pleasure of pleasures; Life, it is the great piller upon which all comfort hangs; Life, it's that which gives subsistance and being to every thing in us, and the life of man is but a shadow of the life of God; and when wee come to God, wee come to Life: Now wee can say we live: Now indeed we live: Wee are Life: Before we were living; but now we are life it self: Wee were quickned, or life was derived to us: but now we have that which did derive life to us, and is life it self: We were acted; but now Wee have that life that acts us: or we had the streame; but now We have the Fountain. And this life is called immortality and life.
The best life of this life is mortality; that which is made to live by another, and cut off from the original, dyes, or that which receives life (if the conveighance be stopt) loseth it's life: but that which is Life it self, cannot dye; or that which receives the life it selfe, must needs be mortal: now every thing that is acted, is immortality, and every thing that is seen and enjoyed is immortality; life it selfe. Now if there be so much in a living soul; how much is there in a quickned Spirit? The least life is better then the most excellent death: A living Dog is better then a dead Lyon: How sweet is life? It's that which indeed is proper to us in God; and to GOD in us. And is is proper to me to live in GOD.
None truly lives, or lives indeed, but GOD; who is indeed the author and fountain of life; yea, that is life it self. — With thee is the fountain of life.
Life and Light: next to Life, nothing so pleasant as Light; or Life is pleasant when Light is in it: darknes and death goe together: and Life and Light go together. [Page 145]Where ever there is darknesse, there's death, and where ever ther's death, there's darknesse. — In thy light we shall see light] This Fountain of life and light is ours; or this life and light takes us into it: We are in this light, we walke in this light; or this light is in us; it's not another from us, it's one with us: We are not another from it; We are in it: O, this light is comprehesive and large like the light of the Sun, the true light indeed! The light of the Stars and of the Moon is but a borrowed light.
Is the light of a Candle true light?
But this light of GOD, is most comprehensive, most large! This is called dwelling in the light, living in the light: being in be light, We are altogether light: We are in this light as Cristal, or Gold transparent, Revel. 21.21. The streets of the City were as pure gold; as transparent glasse: This is the nature of Glasse especially if bee that is pure it doth not at all obstruct the light; but willingly takes the light into it: Nay, in a cristall the light shines clearer then in the Ayre; the brightnesse, and clearnesse of a crystall, makes the light it self more manifest; or gives a lightening to the light; or if it be rightly composed by its thicknesse, it doth gather up the light into it self.
The Stars are the thicker part of the Orbe, therefore the light gathers into them fixes there: so the Lord prepares us (though Earth) by himselfe; that we are apt to receive in the light, and the light gathers into us, and becomes in us more light: so We naturally opposing the light of GOD, and maintaining our selves, as Earth in darknes, til We be purified in the fire, and made gold transparent; crystalized: til by the Spirit of Christ We are made true Crystall; so rarified by the Spirit of God; so rarified, that the light of the God-head doth as it were gather it self in an heap together; imbodi'd it self, & so shines clearly in us; that as we are from the light, so we are in the light; and God doth in this vessel as it were lose it self; infuse it selfe in such a vessel as Christ is; there it fixes and settles, and gathers it self together, and shewes it selfe delightfully.
We are in the light of God, and our light is the light of God: The day is broken; The Sun of righteousnesse is risen, with bealing in his wings: What We see, We now in thy light, [Page 147]which is certain, clear, most sure; it cannot fail us: It's Thy light.
The judgement that we have, is the very judgement of God; and the light in which we walk, is the light of God; though it be but early day, yet it's day: and the light of thy righteousnesse, shall shine unto the Perfect day, unto high noon: In this light, we see light. It's light by which wee see, it's light we see, the light of God; or, That which wee see, is that by which we doe see: We see nothing but God. In all things we see light, we see God. When we see any thing, any thing separated from GOD, its darkness; and though darknes in us, as seperate from God, yet, as it is in God, its light.
The light of God shining upon us, doth so lighten us, that we see nothing but light: and walking in his light, wee walk with confidence: There is no fear, where there is no darkness.
If we saw men, we would not bee afraid of men; and herein we are like starting Horses, seeing things unperfectly, wee fly from them; And if wee had a perfect view of things, wee should start at nothing: It's weaknesse and dimnesse that feares. When God vails himself, when hee dims and shuts up [Page 148]himselfe, there is feare: When he opens himselfe, it flees away; so that, In the day of the LORD, There is neither fear, nor stumbling. As by the light, every thing is discovered: as things are discovered to bee good, and so desirable; so things are discovered to bee evill, and to be avoided.
There is not a Bait or Snare, but is discovered; and being discoveeed, it's out of danger.
We see nothing but what God is: we see what God d [...]th, and nothing but what he doth: being in the light of God, we see and enjoy the light of God: that light that our God is, that we have, that we enjoy: it doth not exclude us from it, but willingly receives us into it.
What thou hast, we have; what we are, we are in thy light; we see nothing but thee; and when we see our selves in thy light, we see thee: wee see nothing but that which is good, for we see nothing but God; and nothing, but in the light of God.
Our eye made light, is in the light; and it being in the light, it cannot bee dark. The [Page 149] light that we receive, is not from another, out of us; but we are gathered up into the body of the Son, the light; and So the Light goes from us: Not the Light to bee judged by others, but the light to judge and discover others.
Tis the great presumption of those that live in darknesse, to say in the face of the light, they are not what the light makes them to be.
That which stood up for truth, is mannifest by the shining light of God, to be falfhood: and that which called it self by the name of God, is Idolatry: and that which stood up for Christ, is Antichrist.
Its boldnesse for darknes to stand up in the light, and say, Its not so. None knows the light, but they that are in the light: nor none can make a judgement of any thing, but he that is in the ligdt. If the LORD hath not gathered up our judgements, and understanding into himself, wee cannot judge between good and evill: being gathered up, and seeing as God sees, now wee see what men do, and are: Men cannot (now) possibly keep themselves from this light, that now breaks forth; but every mans heart shal be as open, before this light, as his face before the Sun.
A supplication upon good ground. We have enjoyed mercy, and would have it continually; it shal be to them that know Thee. The LORD GOD wil not do us less good, but more good: God is enlarging, and increasing in his love to us; not lessening, and decreasing.
The loving kindness of our GOD, growes upon us; it doth not fail. We have tasted a little, wee shal drink Rivers: wee have seen a little of the Streames, wee shal have the Fountain. GOD hath been mercifull to us in a low estate, he wil abundantly satisfy us, in a high estate: and this hee wil do, to you that know God. You that know God, know him a Fountain, that cannot be Exhosted: and you that know GOD, know that in all his dispensations, he is good; you that know Ood; know that there is life in every thing that God doth: and they that know the fountain, know the Fountain to be Sweet; and was Sweet, when shut up in the Earth, in Prison, in the deepest love and mercy.
Therefore the loving kindnesse of GOD, doth, and shal for ever continue; it shal here, for ever abide with us: for there is nothing here, but abiding: Here every thing is stable and firme. In the world every thing is unstable, and infirme: And therefore, your fear of the discontinuing of love, is in the going away of the world; and that which made you enjoy God by times and fits, in the world; These are going away, that yee may alwaies enjoy him. GOD is cracking every vessel: that which had before water, shall have none: And he is thowing them away, that hee may bee a continuall stream.
God is doing great and wonderfull works unto us; hee is taking away those vanishing shadows that wee did enjoy, that he might give us an everlasting enjoyment of the substance.
The world, flesh, men, they do fly away, they shal fly away; but thy loving kindnesse shall continue, and all things else doe goe away, that nothing but, love may be for ever: And it is the perpetuity and constancy of love, that throwes away the inconstancy of those things that we did enjoy.
If ye have known God, ye know him unchangable, ye have known him a Fountain: if yee have not known him, yee have known nothing but broken Cisterns. Therefore they that know God do not fear changes; and they that doe know him, know that loving kindnesse shall continue.
We can spare the love of men, the love of the world. The righteousnesse of men, we can spare it, let it goe: but then, let thi [...] continue: We are contented to see men unrighteous, but GOD is Righteous for ever; that shal abide: And God is Righteous in all that he hath done, and now doth: and therefore we say, In the way that thou art going on, go on, do not stay.
We may doubt the Righteousnesse of men, when we see men great; but we doubt not the righteousnesse of God, when we see it not in men.
To them that know thee, and to the upright in heart. As none know Thee but Christ, so there is none upright but Christ: every man is a lye; Every Man: There's not one righteous, no, not one: They are all gon out of the way. They have left off to be good.
Wicked men, deceitfull men, doe no good at al; they are fools, they are ignorant; astonished fools, they have no wit to do good; wise to destroy, to confound; but to doe good they have no wit: Therefore, there is none upright but Christ: hee is The upright one, The holy one, that lookes only to God, that eyes only the Lord.
The heart of Christ came from GOD, and returns to GOD; knows whence he is, and whether hee goes; and is an upright heart, an honest heart: and as this seed acts in any, it discovers God.
I came out from him, I go to him: I am in my Pilgrimage whil'st I am out of him: I came from him, I live not till I bee in him; and though I lose all, yet thither I am bound.
It's righteous, that the holy Christ should enjoy the whole GOD. Is it not righteous that God should enjoy his owne Son, and his own Saints? Is it a righteous thing that the Saints should bee alwayes Captives in the world?
GOD the HEAD OF CHRIST, AS CHRIST OF HIS CHVRCH.
For this cause ought the woman to have power on her head, because of the Angels.
Neverthelesse, neither is the man without the &c.
SO it pleased divine providence, to stamp and imprint it self upon his lowest creatures. And the glory of the LORD our God being cumpleate and ful it self: desires to make out it self; to break forth and shew it [Page 156]self in various and several shadowes; And therefore is the highest and most glorious Fellowship of the Father and the Sonne, of GOD and of Christ, sweetly and fairely written out in that relation of the Man and Woman. What Man is to the Woman, that is Christ to the Church. That is GOD to Christ. Christ is a woman to GOD; the Lamb, the Wife, the Spouse: GOD the Head, the Husband of Christ: Christ the Head, the Husband, the Lord of Man: Man the Spouse, the wife of Christ. So in direct tearmes saith the Apostle in the third verse, The head of every man is Christ, the head of the woman is the man, and the head of Christ is God. And this is the happines of the creature to be restored and brought back to that fountain whence it comes; and so this Earth is married to live in love with that which made it. And as it is it selfe a shadow of that substance; to lose it's being and subsistance in the shadow, and be found in the substance. And there is true Man, true woman; true Husband; true wife, in God and Christ.
Sin and iniquity perverts and overthrowes that fellowship and comfort which is between these two; the Man and the Woman. [Page 157]It disorders and breaks in peeces the harmony and consent that God makes:
There's an excellency in both: both in some respect excel each other; and both are superior (as we shall see) yet both equal; and the superiority and inferiority of each, doth mutually perfect each other.
Now the discovery of the originall of these two, is the onely way to rectifie the disorder and discontent between these two.
The man is the head of the woman] he may exercise too much of that headship.
The Woman is inferiour to the Man: Shee may be denied that honour that's due unto Her.
The Woman hath an honour: she may assume too much to her self. The Man hath a head-ship, that may denied him. This is all reduceable to that originall tipe that makes these two; God and Christ, or Christ and the Elect.
First, Heer's the subjected part of the Woman set down; which shewes Jesus Christ in subordination to the Father: and therein must the woman expect that her duty and place should be as Christs; Covered; and onely let the Head, the LORD God be uncovered.
Christ vailes himself, covers himself in infirmity, that the glory and majesty might be by right uncovered; and so shewes that Christ, and that man and woman, are in subordination to a superior end.
But Christ is not, appears not; but for the Father: as Man appears not, is not, lives not; but for Christ. As the Woman is not; but is made for the man.
The end being more noble and excellent then that which aimes at the end. GOD being the Head, the end of Christ; and therefore more noble and excellent: Christ the Head and end of his people, and therefore more excellent. Man the Head, the end of Woman, and therefore more excellent.
Yet there's another ground of the superiority — The woman is of the man]
God sends forth Christ; Christ is of God; Man is of Christ. The woman is of the man.
The first is above the second; and is that which causes and gives being to the effect, therefore greater then the effect. Christ descends from God; is of him. Man is of Christ: Woman is of the Man.
But this is most common and evident, and People are best acquainted with it. God descending down to Christ; Christ ascending up to GOD. Christ decending downe to man: Man ascending up to Christ Man descending to the Woman: Woman ascending to the Man.
But there's another mystery: How, or in what respect the woman hath honour? Or in what respect shee may be superior to her Husband?
GOD hath given a power to Christ, over himself. And Christ hath given a power to Man over himself. As man doth give a power to the woman over himself. Though GOD be the original of his own power, yet he is pleased to give it to his Son.
It pleaseth God so to exalt Christ that he sets him on his right hand. It pleaseth Christ to exalt Man and doe as much for him; set him at his right hand. And so it pleaseth Man to honour Woman, and set her at his right hand.
The Love of the Father is so great to his Sonne, that as he is for his nature equal with him; so for his love he sets him [Page 160] above him. He delights to see him Honoured whom He loves; to set Him above himself.
Christ is so delighted in Man, that hee gives him that honour, as to set him at His Right band.
God hath not the lesse Honour because he gives it to Christ, or to Man. The Husband hath the greater glory, when he gives it to the woman.
The love of God hath this designe upon Christ, and through Christ upon us; and Christ hath this designe upon us, which the Man hath over the Woman; to give us Power over Himself.
Though all Power be in the Lord our God, yet he is pleased to give us Power over Himself. And this is the reason, Because of the Angels.
The Question is Stated, and Confirmed in the two former Verses, For this Cause ought the woman to have power on her head.
Ther's not a full harmony betwen God and Christ, and Christ and us, til by the grace that hee gives us, we have power over him; or the Father hath not done all that he hath to do, til he hath set his Son at his Right hand. The Son hath not done all that [Page 161]he ought to doe, til hee hath set us at his Right hand.
The Father oweth to Christ the Kingdome, the Throne; and hee doth not right til hee gives it him: and saith, Son take the Throne, It's thine: I have exercised dominion and power hitherto; Now do thou take it, do thou reigne. And Christ hath not done all that he hath to do, til he hath set us down in his Throne, as he is set down in his Fathers Throne.
And (saith Christ) though the Father be greater then I, yet through the love of the Father, I have power to say to the Father, Father, I will; and I wil have it so and so. and though we are creatures below Christ, yet we have the same priviledge to say, I will; and I will have it so.
And if GOD exerciseth his Dominion without this free, and volentary submission, he doth not all the worke of a Lord, of a Husband.
Except Christ doth descend from his greatnesse in some measure; I say from His greatnesse, and come down a little from strict termes of his Highnesse, he doth not what he should do.
It's the duty that the Superiour owes to the Inferiour, to love, to give honour and respect.
GOD hath written out this exceeding plain and clear; as he saith to Moses, Let me alone. The loving opertunity of Moses was exceeding pleasing to God, and held him by a kinde of violence; a power and strength under which GOD suffered, Let mee alone. Jacob was admitted to the same priviledge, Let me goe, saith God; no, saith he, I will not let thee goe: he had that power to chain God to his pleasure, No, thou shalt blesse me; I will not let thee goe. Yet this wil in us, is the wil of our husband and head; and it pleaseth him to put this wil into us, that it might overcome himself.
That which a Husband loves, and is agreeable to his nature, that he loves should come from his wife.
Though a thing seeme never so good and pleasant to God, yet it delights him to have it come from our requests: Nay, our requests do not please Him, so much as [Page 163]our violence: It pleaseth him to be held by violence by that love which hee gives; Hee was held in the galleries. He is contented to have his own will to bee subjected to the will of those that he delights in.
And in plain termes, He hath given out this priviledge— Concerning the works of my hands, Command ye Me.
A loving Husband gives all the power that hee hath over his Family, unto his wife; and saith, They are at thy command, all in thy power; though they are mine, yet I freely bestow them upon thee.— And concerning the works of my hands, Command ye me.
The greatnesse of God never manifests it self more, then in coming down and being a Servant; or, his power appeares most in Subjection.
If power can only Reign, and not Serve, it is not Excellent power: but when power exerciseth it self, Now in a Command, and then again sends forth it self into obedience and Subjection, ther's the Excellency of it.
To give Lawes, and only to give Lawes, were to be a Tyrant; and to make Lawes to keep us under, were Slavery: But to inable us to give Lawes to Him; and rule us [Page 164]so, as we may rule Him, to communicate to us so, as that Hee himselfe can take the place of a Servant, This is Excellent Power and Lord-ship.
When the LORD hath exercised the part of a KING over us, towards us, he delights then to descend from his Throne, and to see us (as KINGS) act our part, our power over Him.
For this cause, That there may be a Harmony and an Agreement between them. For this cause, That the Womans yoke may bee easie, delightfull and pleasant. For this cause, That there may be no discontent: for this cause, That there may be perfect love.
There could not be such a Harmony, if the LORD should alwaies shut up himselfe in Power, and wee alwayes Serve him in Strictnes of Authority, and▪ hee alwaies hold forth himself unto us, in Commanding us, doe this, and doe that, and the other; What delight could He have in us, or we in Him? If it were nothing but thus, wee should alwaies stand at a distance, or run away [Page 165]way from him in fear. Would he? No he could not take content in us, because wee should be to weake and low for him; if he did not give us Power, we were not sutable for him: And if the LORD did not open himself to us, and shew us our power over His heart, as wel as His Power over us, we could not so approach to him as we doe; we could not so take pleasure in him.
And we know this, That it pleaseth the LORD our GOD, that our fellowship with him, should bee delightfull and satisfactory to us. If we were below Him, below the greatnes of God, if he did not greaten us, and heighten us, we were not fit for his Society.
If he did not give such priviledges to us as these, we might say to him, as the Woman did to David, shall I wash the feet of the servants of my LORD. If God did not cloath us with his owne garments, his owne Power and glory, put upon us his own Majestie, his own self; if it were not his owne greatnesse with which we come unto him; if he did not make us fit, with that which hee makes for himself, we should not be fit society for him. Hee owes this to Christ upon this ground, that Christ is equal with himself. And Christ owes this to Man upon this [Page 166]ground that man is equall with himself.
There is a certain equallity between the Father and the Son — He thought it no robbery to be equall with God.
And we are exceeding bold (in the presence of God) to say, it's no robbery, in some sence, that we are equall too: Therefore Christ is entered into a low estate with us, that he might be one with us in a low estate. And we are raised to a high estate, to be one with him in power and great glory; that it may be counted no robbery to be epuall with him; To sit down with him in heavenly places; to be as he is; to be where he is; to sit at his table; to eat as he eates; drink as he drinks; drink and be merry. But this is readily confest, the equallity between the Father and the Son.
If the Father gives not power to him over himself there were no equallity.
If I did not give that power that I have to command thee, unto thee, that thou shouldest by this power command me by way of love; and as I have ruled thee as a Father, thou shouldest rule me as a Son: And as I have ruled thee as a Head: If I were not contented now to lay down my bead-ship, that thou may'st as a wife over-rule me with [Page 167]thy Love; there were no equallity.
But there is a lesser reason, yet a great one; Because of the Angels.
This power of the Wife over the Husband is but what he gives, and what he lowes.
Yet there is a reason for it, and that is the Angels. The Angels are friends to this truth: or this is the Angels priviledge.
When the great God brought forth his Son: (Mark) as he did in this lower creation so he did in the Heavenly creation; he brought forth male and female, in that Heavenly▪ creation he brought forth the first borne, he brought forth male and female; or he bouught forth head and members: Christ and Angels.
And that which I shall say is this: In this state doth all the Sons of God sing together; heer was that the Son took pleasure in; in the habitable parts of his Earth Christ was brought forth: and Angels are as it were his body, or his Spouse. Now in this state and condition the Angels and Christ they sung together, or the Sons of God sung together; as Iob saith.
There is no note that Christ the head of Angels sung, but they sung too: there is no praise that Christ gave to God, but [Page 168]the Angels that have fellowship with him, gave to God the the same. There's no favour that Christ received from his Father: but they receiv'd the same in their proportion; and by vertue of that, they had that which we speak of; power over Christ.
Oh, there was such an intimate, dear and sweet fellowship between Christ and them, that they had power over him, as he had power over them.
Now when the LORD makes an Image of this heavenly creation, in this lower World; and brings forth that world into this World; he makes heer as he did there; Man and woman; therfore doth the Apostle require that the woman should have that power over her head, that her antitype Angell had. Or Angels will secure and make this good: the excellent Angels will make this good: That the Womon should have power over her head, because it is their priviledge, to have power over Christ their head.
Though the devil would debar the creature from it, yet the Angels, good Angels, do defend it; they secure it, it's their place, their priveledge. So that Christ who is the great Angel, the Angel of presence; it is his priviledge to have power over his head.
He is an Angel, a Messenger, sent out from God: yet can say, I am such an Angel, such a Messenger sent out from God, that I have such priviledge, such favour to have power over him. Angels come forth from him; may say, Thou hast sent us forth from thee, thy Messengers; yet we have this priviledge, to have power over thee. And man may say freely to, Lord thou hast sent me forth, thy servant: I am thy Messenger, thy Angel, and though sent out from thee, yet still I have power over thee.
The Father sends out the Angel, Christ to doe his will; yet is stil contented to take wisdome and councel of Christ, and to be instructed by him:— Thy right hand shall teach thee terrible things.
Christ comes out as a Messenger from God concerning men. God takes councell of Christ of the things of man.
Christ sends out Man, and Man is his Messenger; yet is willing to take instructions from him, in managing the affaires of the World.
To confirme this truth. That there is a kinde of honour, true honour, that the woman hath given her by the man over the man. So Christ over God: And we over Christ.
Yea, the same thing affirmed, and the reason of it, in the last chapter of the Proverbs at the tenth verse and so on.
Who can finde a vertuous woman, for her price is far above rubies.
The heart of her Husband doth safely trust in her, so that he shall have no need of spoil; she will doe him good and not evil all the gaies of her life: She seeketh wool and flax, and worketh dilligently with her hands. She is like the Merchants ships, she bringeth her food from afarre. She considereth a field and buieth it with the fuit of her hands. She planeth a vinyard &c.
We know the figure; how woman is to Man she is made a meet healp to him. How soletary and alone is Man without the woman: how desolate, wanting that society; how unable he is to multiply himself; to perpetuate a generation to himselfe without her. How loose, ayrie, and wandering a thing is he, till he fixeth and fasteneth by marriage. Such benefit hath God by Christ: such benefit hath Christ by us. Such reason hath the Father to exalt the Son. Such reason hath our Lord to exalt us.
— Her price is far above Rubies.
Woman is the glory of the Man: The Church is the riches of Christ. We are the glory of [Page 171]Christ. Christ the glory of God.
A man shines not gloriously, but in his wife. Christ shines not gloriously but in his Church. God shines not gloriously, but in his Son.
God is poor without Christ; mean, hath no riches if he have not his Son.
Christ is a poor head, if he hath not his Church.
God is alone, solitary, wanting society, till he entertaines his Sonne into fellowship with himself.
Christ is alone and solitary, till he entertains the Church into fellowship with himself.
GOD certainly gives all his power to do his Son good.
I know that my glory thou art. I have it not except you have it. I can freely and sufely commit it to you, for you are my self.
So saith Christ. I have no glory except you have it. Yea, I have it in the sweetest way when I have it in you. (I mean a chast Church; a chast Spouse, married to Christ) Christ can as certainly commit his power to her, as to himself.
The heart of her husband doth safely trust in her.
As we are safe no where but in GOD, so GOD is safe no where but in US; as GOD is our keeper, so we are his. And this treasure would be lost (the treasure of God) if not found in Christ. The treasure of Christ would be lost, if not found in the Church: The Heavenly liquor, or wine of Heaven, GOD, would be lost, if there were not this vessel, Christ, to put it in.
And this Heavenly liquor, or wine, Christ, were lost, if there were not you to but it in.
God needs such a vessel as Christ, to put himself in; Christ needs such a vessel as you, to put himself in.
GOD would runne every way, settle no where, be bounded in nothing, if he did not settle in his Son. The Son would rest no where, have no content, if it were not in thee. Men would run every way, rest no where, if not bounded by a wife.
God is not well, or safe, til he is committed to you, in you— The Gospell is committed to you.
The Glory of the God-head is committed to Christ, and there tis safe: Christ is committed to you, and there is safe.
The God of all excellency and treasure, is most safe, when he is committed to us.
So that he shall have no deed of spoil.
Being made vertuous by the Spirit of our God (for therein we are made vertuous) being one Spirit, He shall have no need of spoile: God hath no need to use the Septer and Sword, to arme himself against us, but in love and kindnesse; there need's no forcing of us: When we are subdued into himself— Ther's no need of spoil. This assurance that he hath of us, by giving Himself unto us, is the quiet that Hee hath in us. And when Hee hath charmed us with Himselfe in us, then Hee is become our Rest and quiet.
She will do him no hurt, but good all the daies of her life.
Thou mayest wel give thy Power to us, thou know'st that Power will never hurt thee: Thou mayest well give that to her, thou knowest that will Command thee.
When the LORD our GOD opens Himself most to us, then we are most his Servants: Wh [...]n he stands upon terms of Authority and Lord-ship still, then we reserve something; but when he opens himself to us, then wee reserve nothing— we do him no evill but good.
When he doth us all good, then wee doe [Page 174]him all good; for we are all good in Him: We are so fill'd with that goodnesse (Himself) that we can do him no evill, but good all the daies of our life.
She seeketh wooll and flax, and worketh willingly with her hands.
A Woman whil'st shee is a Servant, a Maid, is not so profitable to her Master, as a wife: when our Lord is Married to us, then have wee power to give our selves to Him. With what Care doth the Woman answer her Husbands love; with what dilligence doth she labor for him, when fill'd with love.
When the LORD our GOD over-comes us with love, then we seek wooll and flax: Now we can be willing to labor; before wee did it, but now wee willingly doe it; now wee seek it— she seeketh wooll and flax.
All her houshold are cloathed with scarlet.
The fruit of the Womans labor, is the Husbands cloathing.
The LORD our GOD is Cloathed, God and all the People of God, are cloathed by Christ: And Christ and all his Family, are cloathed by the Church. Let the Church have this Felowship, None shall goe uncloathed, every thing amongst us shall bee [Page 175]full of the Spirit of our God; all the Family of God now, is Cloathed in Righteousnesse.
She is like the Marchants ships, she bringeth her food from farre: she considereth a field, and byeth it; with the fruit of her hands, she planteth a vinyard.
When Christ hath this fulnesse of the Father, He puts forth and plants a Church, and eats the fruit. When wee have this fullnesse, we plant and eate too. Christ comes down to us, as into a far country, to carry us to God. Christ comes down to us; we come down into the world, to trade, traffick and deal for God.
So in all this, the favour that God gives to us, is to give US a Propriety with Himself, over Himself.
Neverthelesse, Neither is the Man without the Woman, nor the Woman without the Man in the LORD.
For as the Woman is of the Man, even so is the Man also by the Woman.
These two are unseperable, Man and Woman: In the LORD, they are unpartable. It's Sin and Satan, the accuser (of the [Page 176]breathren) that makes a breach between these two.
Yee never see God, but with Christ in his bosome; you never hear of a God, but you hear of a Christ too. GOD will never speak, or act any thing but with Christ.
And yee never see Christ without his Church. Ye never see the Son of God, but ye see the Spouse in his bosome.
If ever Christ be torne ffo from God, it is by violence of Death, of Satan, and of Sin.
If ever wee bee rent from the bosome of Christ, its by the Devil, Death and Sin. Yet then when wee are rent from him, are we with him.
When Christ was in the lowest estate, in hel, hee was in Heaven also; Noe one is descended from Heaven, but he which is in Heaven.
Ye never finde God without Christ, nor Christ without the Church, nor Man without Woman.
Yee never finde the Church without Christ, nor Christ without God, nor Woman without the Man.
If ye finde a Church without Christ, tis a Harlot; if you finde a Christ without a God, 'tis an Antichrist. The true Church is alwayes as the Woman, never without the Man; you never finde her but in banishment, in sin without the Man: you never finde Cirist without God, nor the Woman without the Man, in the LORD.
If these two are partable, it's not in the LORD, it's without the LORD; but if they are reconciled in the LORD, they are never parted— Neither is the Man without the Woman, Neither is the Woman without the Man.
Therefore give us leave to disclaim a God without a Christ; or a Christ without a People. Ye do not see God, except ye see Christ; ye see not Christ, but ye see GOD also; yee see not Christ, but you see your selfe.
It is not true Christ, only Christ, THE Christ, except thou seest him in thy owne person; except thou seest thy self with him. If thou seest him one, and thy self another, its a Sad sight, an Ill sight, its no true fight: you [Page 178]cannot see the Son, but you must see your self with him: see him in the highest glory that you can, you see him not right, except you see your self there— Man is not without the Woman.
If you would give God an exaltation above your self, hee will not. God saith, I will not be exalted except my Son be there: God will not exalt his Son where you are not.
And the Son saith, I will not be where you are not; I cannot be where you are not, I cannot bee without you— The Man is not without the Woman.
You cannot be without Christ; you cannot possibly bee The wife and spouse without Christ: And if thou art sick, he is sick with thee; if thou art tempted, he is tempted with thee; if thou art afflicted, hee is afflicted also.
Christ cannot be any where but the Father is with him, I am not alone, the Father is with me: when he was in the lowest condition that could bee, when God seemed to leave him, y [...]t he was really with him; and when he was in death then he was in death [Page 179]too: when Christ suffered and dyed, God suffered and dyed; it was the bloud of GOD: If I go down to hel, thou art there.
And when thou knowest thy selfe to bee the wife and spouse of Christ, then thou canst say, I am in hel indeed, but my Lord is with me; I am in hel, in death and sorrow, but Christ is with mee— The Woman is not without the Man.
All the violence of Satan cannot take the Son from the Father; If he doth take him any whither, the Father will go with him: yea, though the Son doth go away, the Father goes along with him into that humiliation. Neither can any thing rend us from the bosome of the Father; but if we be, or hereafter may bee by temptation rended from him, yet wee shall see our Lord in temptation: Where the one is, the other is: where one is, both are.
He saith, I have no glory, but what thou hast; wee say, wee have no weaknesse, but what thou hast. Thus doth the LORD our GOD enterchange with us; He makes US High and great with Him: and makes [Page 180]Himself Low and Nean with US.
And this is another reason that secures that power which is given to us.
And though she rule over me; yet I rule, because she is my self.
And though I give her my power, I give her my will too: Fo 'tis what I please. And (saith Christ) though I give it you, yet tis mine; and there is nothing in you but my will; yea, for my good.
And as I give you my will, so I give you my power; and you cannot abuse me, be cause you are my self. (No one hateth his own flesh but loves and cherisheth it) And when you exercise this power over me, it is my self.
In communion, you are now the Man, and I the Woman; as I was the man, and you the woman: as I was mighty in you; and you weak in me: as I was weak in you, and you mighty in me.
If the Husband should reserve any thing from the Wife; then the Husband would be without the Wife.
If God should reserve any thing from [Page 181]Christ, and did not communicate his uncommunicablenes; And with all things his power: then God would be some where where Christ is not; or Christ some where where God is not.
Or if Christ had power without, the Father; then he would be some thing that the Father is not: If the Father were not in subjection with the Son, the Son would be some thing that the Father is not. If I did not give you that power that I have by my spirit, I should still be something without you. And if you should be the subjector, and I not servant; then would you be some thing without me; which I cannot indure.
I be nothing but what you are: and you shall be nothing but what I am. There would still be some jarres between us, if there wrre any thing un-made-over, ungiven.
If thou did est not take every thing that we have into Thee, and set it on high; we could not be exalted. And if thou did'st not take our meannes and subjection upon Thee, and walk in the flesh; we could not enjoy Thee.
Heer's another reason. As the woman is of the man, so the man is by the woman: but all things of God.
Christ saith, I am of the Father. The Church saith, I am of Christ. I have nothing saith Christ; but what I have of the Father. I have nothing saith the Soul, but what I have in Christ. I doe nothing of my self, but what I see the Father doe, saith Christ. I doe nothing of my self, nothing of my own, but as I see Christ doe; what I have or am, I am of him, saith Man: I am all of him and in him. This is more easily confest. But then,
As I am of Christ (saith the Soul) even so is Christ by me As the woman saith, I am of man I confesse; so is man by me, and he hath his being from me.
Question. How comes this to be so?
Answ. First, Thus: Man is by the Woman in the stubstance, in Jesus Christ: As Wisdome borne of a woman. He is therefore called the Sonne of Man, descended from Man.
As Christ descends from God in a way of descending (the Father begets the Sonne; [Page 183]the Son begets us) so the Sonne ariseth out of us. The Father out of him.
As Christ receives substance from the Father, and we from him: so Christ ariseth out of us: The Father out of him. And as we borrow our selves of him; so he is borrowed out of us.
As by his travel we are brought forth, he labours six daies and brings forth us; so by our labor he is brought forth by us. And he doth as freely confesse us to be his Mother, as he is willing to be our Father. He hath his originall from us, and doth confesse that it is his glory, that he hath his birth, rice and growth out of such a poore mean stock and root as Man. Jesus Christ is by us; he is of man, he is called the Son of man.
First, Nan is in the World, then Christ, then God: as God is first in Heaven, then Christ, then Man. And so if ye will take the point of the lowest from the Earth: Then first, Man is begotten; Man is; Man lives; and after man is, then comes Christ borne of Man: an age after Man, the second unto unto Man: when Christ hath lived heer a time; then is God.
As we are of him, so he is of us: — Even so is the man by the woman]
God doth so empty Himself of all that he hath into the Son, that he doth as it were receive a new being from the Sonne.
God doth so love Jesus Christ, that he doth deny himselfe for his sake. I doe even spoyle my self of my glory, my Son, to empty it into thee. I doe divest my self of my glory, to put it upon and in thee.
Christ comes and empties himselfe by his humiliation into us. I will powre out my Kingdome into you. I will suffer my Kingdome to be wholly emptied into flesh, into man. And the next Kingdome that I have, shall be in Man, in you. And if I am not emptied enough into you by my incarnation, then Ile come forth on the crosse and be slain, that I might be more in you. And the glory that I had distinct from you, I have lost it. And ever I be raised again, it shall be by you, and in you, or in you and with you. — Even so is Man also by the Woman]
That seeing it hath pleased me to humble my self so low; or it hath pleased thee for my sake, in obedience to me, to be abased, therefore in reward to this righteousnesse and subjection of thine, Ile have my glory out of thee, by thee.
And then, when our Lord Jesus hath brought us into subjection, and slain us. [Page 185]Now (Mark) That out of an empty and dying state, I will arise into glory, and I will come to my greatnesse and majesty by this meanes that you are in.
Though Man be the head of the Woman, yet Man is by the woman; and though this be the greatnesse of Man, yet he must have his being by the Woman.
— A woman shall compasse a man. And he is swollowed up and lost even in this weaknesse, that he might receive another glory, out of us, by us and in us.
Now if ye meet with this mystery in any peece of it, if you meet with this truth in in any percel of it, or if you meet with this in a side-look, it will have no comlinesse at all in it, or nothing to be desired: but if you see this in open face, as in God; if you see God below. and God above; God in you, and GOD without you; God in Christ; GOD in his People: If you see God fill all in all; how he is the highest in the lowest, the lowest in the highest; how he is gift in taking, and taking in giving; that what he gives, he hath, and what he [Page 186]hath, he gives: O, this is order and harmony! there's no striffe or jarre in this tune, every string speaks to one another, and imbrace each other; all points are good in their place, and every period if you take them in God: as all things are in God, O, now 'tis excellent, here 'tis precious!
Heavenly mysteries are pleasant, reconciled; sweet, no where but in God, of GOD; but out of him they are full of weaknesse, obsurdity and meer vanity.
And any of these enjoyments, outward beings, inward speculations, outward actions &c. if they are not all as of God, in GOD, they are all nothing. In being broken off from the whole they are kil'd and slain: but in the head ye see them joyntly imbrace one another: as many, and yet one; being two, and yet one: being two, and yet the same: being one and yet devided: devided, yet whole. This is sweet.
THE WITNESSES DEATH AND RESURRECTION.
And after three daies and a halfe, the Spirit of life from God entered into them, and they stood upon-their feet: and great fear fell upon them which saw them.
And they heard a great voice from Heaven, saying unto them, Come up hither. And they ascended up to Heaven in a cloud, and their enemies beheld them.
THere is much talk and discourse of the two witnesses, and of the slaying of the witnesses, which hath occasions the opening of this Scripture at this time.
I shall briefly passe through the former [Page 189]part of the Chapter, which shews the mystery of these two witnesses in a lower and sadder state, Prophes [...]ing in sack-cloth, together with their death, and the lying of their dead bodies in the streets of the great City: And shall hasten to that which (to me) is the most pleasant and delightfull, Their Resurrection and Ascension; which are exprest in the verses now read.
Its said in the first verse of the chap. There was given to me a Reed like unto a Rod, and the Angel stood, saying, Rise and measure the Temple of God, and the Alter, and they that worship therein.
We know concerning the Revelation in general ( John saith) It was The Revelation of Jesus Christ, which was given to him of the knowledge of things that should shortly come to passe. The state and condition of the Church of God, from the Apostles time to the end: or, the discovery of that wickednesse and apostasie which was to come in upon the Church, and we see is come into the Church since the powring forth of the Spirit of God after the Ascension of Jesus Christ. with the nature, kindes, and effects, of this Apostasie.
And (saith he) there was given me a reed like unto a rod, and the Angel said, Arise and measure the Temple of God, and the Alter, and they that worship therein.
Its that which every one would bee at, the measuring of Heavenly things, the Temple of God; but before ye are able to give the measure of Divine things, ye must have a Rule given into your hand.
Every one presumes to have this faculty to judge all things, to try all things, and yet have not that Standard or Rule given them, where by they should Judge and Trye.
This Reed or Rod is the standard of the Spirit of GOD, It is the Rod of Gods mouth. And until ye have this standard, this Rule, to try and measure things by, all ye doe is vaine, and yee shall in measuring, measure only the outward court, and neglect and leave out the inward Temple of God, and Alter, and they that are the True Worshippers.
And as we must have a Reed or Rule given us, wherwith to measure Divine things, so it must be an Angel, I say, an Angel at least, or the Spirit of an Angell that must [Page 190]measure; for that is the lowest estate that can bee admitted to measure Divine things.
Arise out of flesh, Arise out of the world, Arise out of your owne reason; Arise far above the traditions of men; Arise from that you have known, from that you have heard of men; come up far Higher and far above that dark, deceitfull, lying world in which ye have lived.
And what must be measured?
There are three things to bee measured: The Temple, the Alter, and they that Worship therein. The Lord hath afforded his presence in the mid'st of that generall Anti-christian Apostacie that hath befallen the Church.
The Temple is the presence of God, the indwelling of God with his People; or such a measure of the Spirit of the Lord in his People, as makes them a fit Temple for the Lord to dwell in.
An Alter is such a presence of God, as makes us kill and, slay, and shed the bloud of those beasts that are in the Church.
And they that worship therein: That is, Al that inwardly, & spiritually do worshid in the Temple, and Sacrifice upon the Alter, that have an assurance of the presence of God dwelling with them; GOD dwelling in flesh, and crucifying flesh; God dwelling in flesh, is the Temple; GOD killing, slaying and offering up flesh, is the Alter: and God in these is known and worshipped.
They in whom GOD dwels, in whom God kils and crucifies flesh, They are the Temple; They are the Alter; They are the true Worshippers of GOD. This is that which must be measured; the Temple, the Alter, and they that worship therein.
All your outward, visible prophessions, wisdome, arts, knowledge, gifts, Churches, ordinances, all that is without the Temple of GOD, all that is without the Spirit of GOD (saith He) leave it out, measure it not; Its that which the Gentils are exercised in, Its given to the Gentiles. Worldly christians, Gentile christians (for they will be called christians) Gentile Saints (for they will be [Page 192]called Saints, and wee will give it them:) Its their businesse to measure the outward court; for it's given to idem; Ordinances, Scriptures, gifts, Churches, Governments; all these things are the outward court [...]: they are given to the world, therfore leave them out, measure them not. They are the outward Court, therefore take no pains about it; cast it off, owne it not, acknowledge it not measure it not, for it is not worth the measuring.
There is indeed an inward secret Temple of God, and Alter of GOD; God in the flesh, God offering up flesh; These are to be measured: but as for all visible, outward, earthly things, have nothing to doe with them, they are the Gentils portion, the Heathens, the Nations portion. Those only that are Spiritual, that know the in-dwellings of God with them; the dwelling of God in flesh, and the offering up of the flesh unto God: These are the Temple and Alter that are to be measured; But The outward Court leave out, measure it not.
Object. But these are holy things (you will say) holy Ordinances, holy Scriptures, holy Praiers holy Faith; These are the holy City of God?
Ans. True, and yet all these are given to [Page 193]the Gentiles, to be trampled upon and trodden under foot. And all that which worldly Saints, Gentile Saints, worldly professors do with these things, is only to tread upon and trample them under their feet; this is the use they make of them, and of all the holy things of God that are outward; holy ordinances, Scriptures, Churches, &c. they shall tread them under foot, and use them like beasts and swine. And how long?
It's the time of the Reign of Antichrist, the time of slaying the witnesses: It's exprest in the 11. verse, by three daies and an halfe: and here, by Fourty and two moneths; which is a season or time that is measured by the Moon; and shews, that in all these things there is only a Moon light, a coole, weake light, a light borrowed from the Sun, not the immediate light of the LORD: and ye know the Moon is alwaies changable, increasing or decreasing, in the wane, full, or at the change; it's alwaies up and down, never at one stay; so is the state of the World, of the Worldly Church; uncertain, unconstant, and variable. And you [Page 194]shall have them in twenty four moneths, in severall moones, in severall states; and called by them, severall dispensations; one while in Episcopacy, another while in Presbytery, then in Independency, then in Annabaptisme; every one have their severall moneths measured out; in which are various operations of that moon light: but all these Ordinances, Scriptures, Churches, Prayers, &c. are the Gentiles portion. And let them take them, and use them all their moneths.
I will give] GOD gives that which the witnesses have. It's said of the holy City It's given: God gives to the witnesses to Prophesie by daies, not by moneths; but it's given to the Gentiles, to Antichrist, to trample under foot the holy City, the outward Court by moneths, not by daies; by a coole weake moon-light; not by the light of the Sun, not by day light. Though the witnesses prophesying in sack-cloth, be a sad and dark time, yet it is not without a glorious light, a bright shining light; It's by daies.
But more particularly,— I will give] [Page 195]God Himself will give this inward spirituall glorious light of Himself; Hee will give to his two witnesses a more Immediate discovery of Himself, a more Divine and Heavenly light then to all the World besides: More Spirituall light, more life, more grace, more glory shall appeare when there shall bee an explicateing and unfolding of the secret (but sweet) Name of the LORD. The LORD saith it, This I will doe; and the LORD doth whatsoever He saith— I will give unto my two witnesses.]
The two witnesses are described to bee two Olive trees and two Candlesticks, standing before the GOD of the whole Farth. I the LORD will give unto MY witnesses.
The LORD hath TWO Witnesses that testify concerning Himself; which are Christ and the Spirit, Two witnesses; first the Son, then the Spirit; first Christ in flesh, and then Christ in Spirit. These are the two Olive trees, Through which the golden Oyle of [Page 196]the God-head and Dietie runnes into the Church; into the two golden Candlesticks: That Holy anointing which runnes through the flesh and Spirit of Christ, into the Saints; whereby they come to bee the Holy Anointed ones of GOD: and these two testifie that there is a God in the Earth.
The first Witnesse is Christ in the flesh, testifying in weaknesse, in lownesse, in meannesse; and this is the Olive tree on the left hand.
The other Witnesse is, Christ in spirit, in more power and glory, testifying, or bearing Witnesse to GOD, in more brightnesse, strength and power; and this is The Olive tree on the right hand, Christ in Majestie, Christ exalted.
I, I the LORD will give, I the Father wil give: It's the proper nature of the Father to give, to send forth from Himself: And they to whom the Lord gives, are first, Christ in flesh, and secondly, Christ in Spirit. And these testifie and shew forth what God is.
Such is the wisdome of GOD, that when he will have the holy City, the outward court left to the Gentiles; to worldly Professours, to be trodden under foot, it's for so many moneths: Its for a space of time, measured by the Moon. —But he will give to his two witnesses to prophesie by daies. They shall prophesie a thousand two hundred and sixty daies. The course of the Moon is by months. The course of the Sun is by daies. A day is measured by the Sun, as a moneth is by the Moon. And it is to be observed, that though the prophesying of the Witnesses be reckoned by shorter and quicker spaces, daies being shorter then moneths; yet is for a speciall reason; to signify that this time of the prophesying of the witnesses, is a day-time: it's a day; the day of the Lord.
And though the Gentiles time is more in bulk, by moneths, yet it is no more then the time of the prophesie of the witnesses is by daies. It's a glorious time; it's the time of the appearing of the Sonne of [Page 198] righteousnesse: though it be reckoned by daies yet it is the same time, and of as long continuance as the other that is reckoned by moneths.
When the outward Court is trampled under foot by the Gentiles forty two moneths, then the two witnesses are prophesying a thousand two hundred and sixty daies. I wil give you a particular reason why the time of the witnesses prophesying is reckoned by daies. It is to note the infinite variety of dispensations in the prophesying of the witnesses: In which time are many sweet, bright shining daies; many excellent discoveries; many glorious mysteries, are voutsafed unto the People of God, in the time of their prophesying; and yet the nature of their prophesie is, They are cloathed in sackcloth: It is a darke, mournfull expression, holding forth thus much; That they are in a dark, low, course, sad, mean, and poor estate, and but prophesying neither.
The LORD comes and sets up his two witnesses, Christ in flesh, and Christ in spirit. He gives two witnesses of himself: the flesh of Christ, and the spirit of Christ; the one to be crucified, the other to revive; the one prophesying and foretelling what shall [Page 199]be, in sackcloth; in a very dark, low, mean estate: the other prophesying and fore-telling heavenly things to come. More high, more glorious, more divine discoveries are made known by the Spirit of Christ, then by the flesh of Christ: And these are the two Olive trees and two golden chandlesticks, standing at the right hand and left hand of the God of the whole earth.
There are many and various interpretations that People doe make of these two Witnesses, which though very remote from the inward and spirituall pith and marrow; yet they may bear some Analogie or proportion with the minde of the Spirit, as they are a dark figure of truth; and in their greatest distance may be gathered up into these two; Christ in flesh, and Christ in Spirit. Some interpret them to be the Magistracy and Ministry: this is a very darke interpretation, and very remote from the Adequate sense and meaning of the place; and yet it may hold forth some-thing of truth in it; it being a dark figure of the Magistracy and Ministry of Christ. Christ a Minister, a Servant, a Prophet, a Priest: So he [Page 200]is in the flesh. Christ a Lord, a King, Reigning, Governing, and so he is the Spirit.
Some again interpret them to be the two Testaments, the old and the new; which they call, Law and Gospel. A remote and dark figure, still of Ghrist in flesh and Spirit. Christ in flesh, having much in it of the nature of the old Testament; Christ in Spirit, the new man, the LORD from heaven; having much in it of the nature of the new Covenant or new Testament.
But it's generally understood to be the Saints of God, and (to speake in proper language) these are the Saints of God, or the holy ones of God, Christ in the Spirit: Christ in the flesh, and Christ in Spirit, where these two are bearing witnesse in any, they are the Saints of God, they are the holy ones of God; These are the two Olive trees spoken of, and the two anointed ones that stand by the Lord of the whole earth. Zech. 4. last verse. These are the two holy anointed ones of God
If the question be, What be these two Olive trees which through the golden pipes empty the golden oyle out of themselves? It's answered, They are the two anointed ones of God.
It's too much for men, meer men, to be [Page 201]the Olive trees, or the Olive branches arising out of the root of God, emptying the golden Oyle out of themselves: for men take oyle into themselves: but Christ in flesh and spirit, gives forth the golden Oyle into the two golden candlesticks. The Spirit in the anointed ones, or the anointing of the Spirit in the flesh of the Saints, are the two Olive trees, and the two golden candlesticks, standing by the Lord of the whole Earth. Emanuel, God with us. God with man: God in flesh.
If any thing within or without riseth up against Christ and the Spirit, against these two Olive trees, against these two witnesses prophesying, fire proceeds out of their mouths and devoureth it. If any man hurt them he must in this manner be killed.
They have great power, though but prophesying, and in sackcloth. — Fire proceeds out of their mouths &c. Not materiall fire: but spirituall fire. The fire of God in the Iowest [...]state of the two witnesses, though but prophesying in sackcloth, is very firce and terrible. If any man rise up against the Test mony of Christ in Spirit against [Page 202]these two Olive trees; they have power to destroy it: fire proceeds from the Spirit, torments, consumes and destroyes it: whatsoever riseth up against these two witnesses in this our age, this fire it hath, it doth constantly destroy and devour it up.
And I am sure of it, the cause of all the devouring plagues that are upon the world in this age, at this time: the distractions and confusions that are upon all powers ecclesiasticall and civell, is for the hurting and opposing the low, poor, and mean beginnings and appearances of the Lord in his witnesses. And this be ye assured of, if any man will hurt or oppose them, be he never so great, be he never so wise, be he never so strong and powerfull, be he never so rich & wealthy, be he never so devout and religious, if he or they shall oppose the Spirit of the LORD, Christ in his People: in their prophesying either as they leave out the outward Court and holy City; or as they are measuring the inward Temple and Alier, as they are worshipping God in the Temple sacrificing and offering up their flesh and fleshlinesse: I say, whosoever shall make opposition against the Spirit and spirituall actings of the Lord Christ and his People, [Page 203]must in this manner be killed. Fire puoceedeth out of their mouths &c. Fire shall destroy the whole world, and all that which is of the world.
I have found, that whatsoever in me hath risen up in opposition against these two witnesses, the fire of the LORD hath fallen upon it and destroyed it: and I have found that the two witnesses have power to shut heaven, that it raine not.
When these two witnesses testify against any thing, any man, any creature, any way, any ordinances, any judgement, saying, This is hethenisme, this is gentileisme, this is carnall, this is fleshly, this is the creature, this is man, and not God, or of God; presently it is destroyed, consumed, blasted and brought to nothing.
And in this they shall shut Heaven: through men have formerly been sweetly affected by the power of grace, yet when any thing in them hath risen up against these witnesses, they have power to shut. Heaven against them.
As they have power to open Heaven upon some, so they hove power to shut Heaven upon others: that is, effectually to exclude all carnal, fleshly, earthly man, from the showers and dewes of the grace of God. Though they have made never so great a shew of holines, religiousnes and godlines, though they have been able to say much, and execute what they say; yet when the two witnesses have declared, that it is not God; it is not Christ, it is not the holy one of God; but it's man, it's the flesh; it's the outward Court that is excluded: not the inward Temple; Therefore measure it not, leave it out, meddle not with it; exclude it from having the dewes and showers of Heaven fall upon it; let not the sweet distilling strerms of God fall upon it; for it is not God, nor off God. Presently Heaven hath been shut, and they have had no rain: This we have experience of in their ministration. This me have found with a bundance of justnesse. When any man, or any thing, hath risen up against these witnesses, these Prophets (and so it hath been frequently seen) though they have been never so glorious in the Word, and under never so glorious professions of Gospel, Christ, free-grace; [Page 205]the light of the knowledge of God, Church felowships, and such like notions as these; yet, When ever they have risen up against the Spirit of Christ, so soon as the same Spirit hath declared, and witnessed, what they are, presently they have deen blasted, withered, scattered and broken: They have had no more Raine from Heaven; and have withered as a plant, that God hath not planted, as a branch that hath had no showers.
This we have seen to (for we speak nothing else but what wee have seen) that whereas professors have formerly had many pleasant streames, many sweet waters, many refreshing comforts and joyes: Immediately upon the Witnesses Prophesying all their sweet waters have been turned into bloud; ordinances, duties, gifts, when they are not spirituall, and spiritually exercised, the Witnesses Prophesying, have turned them into-bloud; into contention, strife, debate, distraction and confusion.
The Earth is Thy creation, the subject on which these Plagues are inflicted.
Whenfoever the Spirit of the Lord appeares, either on the right hand or on the left, that is, as Christ in flesh, and Christ in Spirit: whensoever these Two witnesses, these two Anointed ones, that stand by the LORD of the whole Earth, shall testify and beare witnesse of flesh to be crucified, killed and slain; presently their testimony smite the Earth, and all earthly things with Plagues.
These Prophets have the Power of God, and all the Power of GOD; and can smite the Earth with what Plagues they will. I have found them Smiting the Earth with sicknesses, spirituall sicknesses, weaknesses, consumptions, leprosies, plague-sores, running-sores, famine, death, warres, feares, frightings, amazments, wild-beasts; with all these Plagues. The Earth is now full of Plagues, sent forth from the mouthes of these two witnesses.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomlesse pit, shall make warre against them, and shall oversome them, and kill them.
There is a time to Witnesse, and a time to Finish their work; and you have it here Prophesied, that they must first Finish their Testimony, and that they shall bee overcome and killed; but not before they have finished their Testimony.
But How must they be killed?
The beast that ascends out of the bottomlesse pit shall made warre against them, and kill them.
This Beast which ascends out of the bottomlesse pit, is Antichrist. Many speake of the slaying of the Witnesses, and it is in many peoples mouthes now, which doth certainly foretell (though in them very darkly) something that is to come. But first let me tel you, that that which shall kill them must Ascend out of the Bottomlesse pit. It shall bee no outward, or visible force that shall slay these two Witnesses: It shall bee by no visible Power of Kings or Princes, Papists or Malignants, that these Witnesses shall be killed: no, we may see to the Bottom [Page 208]of al these. That which shall slay these two Witnesses, shall Ascend from a pit that hath no Bottom; that is, There shall such hellish fins, such Hideous Monstrous darknesse, such filthy Beastlinesse, arise in the mindes and spirits of men, that shall fight against the very Light of Christ, and the Spirit of Christ in His People: But these Witnesses are above the rage, and reach of all visible Powers. They may indeed kill and slay the bodies of men, and after that can doe no more; for (alas) that is not that which is here slain; But the two Olive Trees, Christ in Fesh and Spirit: And that which kills them is a Beast, a Beastlinesse below the Beastlinesse of man; It's not man, it's by no power of man; It's Beastly darknesse, Beastly lusts, Hellish wickedness; such as ariseth from a Pit that hath no bottom; such as you cannot tel whence it is, nor what it is; such as hath not been visibly manifest amongst the Sons of men. Ye shall see yet more abominable, hellish, hiddious beastly, black wickednesse, then ever yet appeared.
Ye cannot yet tel the Father of these wickednesses: Ye are able to say, such and such wickednesses comes from the Pope; such [Page 209]and such from Jesuites and Papists; such and such from your owne hearts: But yee shall finde such black hellish wickednesse, such disorder and confusion, such torment, such disquietment, such ignorance, such base ignorance, come out of a Pit deeper, and darker, and filthyer then hath yet been found out amongst the sons of men; such as is without length, or breadth; such as is not to be fathomed, or measured; such a pit shal be opened, and such darknesse come in to the world, as never before appeared: such as shall be blacker, and baser, and fouler, then hitherto hath been brought forth.
And these shall make warre against the Witnesses, and overcome them: First, fight, then overcome and kill them. First, oppose the light of the LORD, the Spirit of the LORD Christ. I say, oppose these two witnesses and testimonies of the presence of the LORD; of GOD dwelling in flesh, killing flesh, offering up flesh upon the Alter: These shal be opposed.
Secondly, overcome them, and kill them: There is a continuall opposition of the Death, and of the Resurrection of Christ; and of Christ Risen in us; of GOD dwelling with us, and in us. And there shal such a darknesse, [Page 210]such a black darknesse, arise out of this bottomles pit, that shal fight with this light, overcome it and kill it; So that ye shal not bee able to say, ye have God in you. These Olive trees shall not give forth their Oyle; they shall not bee able to speake their own Language in you; ye shal not enjoy those sweet inward refreshings, that some times yee have had.
The Witnesses shal be overcome, killed and slain: such hidious, monsterous darknesse shal arise in you, that yee shall not know that yee have the Spirit of God, that Christ dwels in you: ye shal not be able to see, or say, that yee have the presence of God with you; that ye have the presence of these two Olive trees, Emptying their Golden Oyle into you: Al their opperations shal be quite killed, slain and dead.
The place of the dead bodies, is the streets of the great City, Babylon. The world govern'd by Satan, the god of the world, [Page 211]is Babylon. In the Streets of the great City, Babylon, yee shall have the dead bodies of the Witnesses lye un-buried. There yee shall have some formes, and figures of what they have said, and done, but dead; without life, without power, without spirit.
Yee shal have strange workings of the Devill, and Satan, in the streets of the great City, when the Witnesses are killed, to preserve their carcasses, formes and figures, spiritless and life-less: And this is the wickednes of the flesh Heightened.
There are these two Streets in the great City, Sodom, and Egypt, that will bee found in you, though they doe not yet appeare: The filthinesse of Sodom, pride, gluttony, fulnesse of bread, and abundance of Idlenesse. The wickednes of Egypt, Idolatry, enmity, rage and malice, against the Israel of GOD.
Our Lord was Crucified at Jerusalem litterally, or according to the Letter; But spiritually it was in Sodom and Egypt: It was the filthy wickednesse of Sodom, and the cursed enmity of Egypt, that Crucified [Page 212]Christ. And you wil finde that that spirituall Sodom and Egypt, that filthy wickednesse of Sodom, and that cursed Idolatry of Egypt, is that same wickednesse which shal, wil, and must, kill and slay these two witnesses: or thus, That wickednesse in the Scribes and Pharisees, that crucified Christ formerly; I say, that wickednesse Heightened, and Spirituallized in the worldly, fleshly part of the Saints; that wickednesse growne more vil'd, and more abominable, then ever was known before. The wickednesse of the Scribes and Pharisees that accused Christ, of the High Priest that condemned Christ, of Judas that betrayed Christ, that grown as Sodom and Egypt, as the filthy whordome of Sodom, as the cursed emnity of Egypt, shal make warre against these two witnesses, and kill them: Here the Dead bodies of these two Witnesses Lyeth.
Peoples, Kinreds, Nations, Tongues, [Page 213]Gifts, Strengths, Powers, &c. Shal see the dead bodies of the two Witnesses, the outward forme, and figure, without spirit and life; The outward carcasse that these Heavenly lights, that these two witnesses, did minister in: They shal see them and shal not suffer them to be buried, to bee put in graves. The earthly, carnal, worldly part of man, cannot endure that these bodies should bee buried: And why? They live upon them, they cannot subsist without them; their very life and being is upheld and maintained by the carcass, by the body, the dead body; by the fleshly part that is in man, in the Saints. The Remembrance and sight of these, is their very life; therefore they will not suffer them to bee put in graves: to bee buried out of their sight. They keep up al outward, and fleshly formes above ground as long as they can. It is their life, their peace, their comfort, their joy; they are glad that the Spirit and life is gon, that was wont to vex and torment them.
And they that dwell on the earth shall rejoyce over them, and make merry, and shall send gifts one to another, because these two Prophets tormented them, &c.
All fleshly powers, and parts, rejoyce and are glad in these formes. There is an ease, a freedome, a joy, a rejoycing, that ariseth in, and amongst earthly men, when these two Prophets are slain.
Those that were before counted earthly men, are now in their owne Esteem, Heavenly. Wee are (say they) good Christians, Religious men (yea, in their owne esteem; and so they judge of them selves in the midest of their merriment) And though wee bee in the Earth, and on the Earth; yet wee have Peace, and Quietnesse, and gladnesse; wee rejoyce and are merry together; Now, there is nothing to vex us, because they that tormented us are dead. This is the manner of their boasting, and glorying over the dead bodies, the Carcasses of the witnesses, when they are slain.
After the death of the witnesses, followes their resurrection: there must be a death, before there can be a resurrection. People would fain ascend into Heaven, and possesse Heaven, and attain to the resurrection of the dead: but this they cannot doe, untill they be first slain. You must die, before you can rise (I speak to those that are spirituall, into whom these Olive trees have emptied themselves) I say there must be a death, before there can be a resurrection. The most excellent, the most glorious christians that I know, must be slain.
It's a sad time, this, The slaying of the witnesses. The prophesie is mournfull, yet very effectuall. When the Beast ascendes out of the bottomlesse pit, killing the witnesses, it's a sad time: but when they rise again, it is a time of great rejoycing. Though their death be grievious, yet their resurrection is glorious.
This is expressed else-where, by a time, times, and half a time.
First, A Time, that's one day. Then times, that's two daies. Then half a time, or the division of time, that's half a day. The meaning is this. It will be but a while that the witnesses must lie in this sad and dead condition.
It will be but a day and two daies and half a day: or a time, times, and half a time, and then they shall rise again.
In this sad condition there will be an expectation of a quick and sudden deliverance. Well (saith the Soul) after one day is past, I shall be delivered and recover again. This is comfortable that it is but a day. O, the slaying of the witnesses (though a sad time) will not be without a day to your spirits: A day wherein ye shall see God. A day wherein ye shall know 'tis day. A day wherein shall be an expectation of a seasonable and sweet deliverance.
But then (alas) there are yet two dries and half a day, wherein it will grow more dark; there will be multiplied evils; there will be division of times. Now (saith the Soul) let it be when God will; I am contented [Page 217]to wait: I am not carefull when it shall be. When the heart shall lose its expectation of a quick deliverance; and shall scarce have a thought of deliverance at all, much lesse know when it shall be: and shall ly down in a sweet submission, now let it be when God pleaseth.
When this state (daies or times) is past, then comes half a day, or half a time: And this is a short time, now deliverance hasteneth. He will cut his work short in righteousnesse: For except these daies should be shortened no flesh should be saved: but for the Elects sake they are shortend. They are but half so much at last as they were at first. God will cut his work short in righteousnesse.
There is not true life, but by the Spirit of life which is in God. When the Spirit of the holy God comes into us, then we live, that's a life in deed. Before, it was the Spirit of God working in a poor, low, sad state; it was a life in sack-cloth; a mournfull, a dying life: a life next the grave. But when the Spirit of life from God, the Spirit of [Page 218]life (that is life it self) lives in man; then he is well; then he lives; then he hath life indeed.
Untill we hear this great voice, Come up hither, there is no life, there is no motion: but when we hear this Voyce, then we live.
I see People are gaping after Heaven, but they cannot come up thither, see the glory of God, or know any true solid joy, or peace, till they be dead and raised again: Then shall they hear a great Voice, saying, COME ƲP HITHER. And yet this is but the sixt Trumpet. So much briefly for this time.
THE WITNESSES DEATH AND RESURRECTION.
And after three daies and a halfe, the Spirit of life from God entered into them, and they stood upon their feet: and great fear fell upon them which saw them.
And they heard a great voice from Heaven, saying unto them, Come up hither. And they ascended up to Heaven in a cloud, and their enemies beheld them.
WE have already opened part of this mystery, of the two witnesses; and have shewed you who they are.
These two Olive trees, or the two golden Candlesticks, that stand on the right hand, and on the left, before [Page 220]the God of the whole earth; are Christ and the Spirit, who do testify and witnesse concerning the Father. And though other ordinary Interpretations of the two Witnesses may be taken in; as that it is the Magestracy and the Ministry, the old and new Testament, and the Saints; yet al of them in a very far and remote way: and as they have some analogy and similitude with Christ and the Spirit: Christ in the flesh, being the Minister, Priest, or Prophet of the Church: and Christ in the Spirit being the Magestrate, King or Governour of his Church.
Some take them to be the old and new Testtament, which is indeed a dark Figure of Christ in flesh, and Christ in Spirit: The Old Testament, which stood in types, shadowes and figures of Christ to come in the flesh, may be taken to bee a dark figure of Christ in flesh: and the New testament, or New Covenant, being the testimony and witness of God more clearly, with open face, may be taken in, as a figure of Christ in Spirit.
Some say they are the Saints, and these are indeed the Saints of God, the Holy ones of GOD, the truly Anointed ones of God: These have power, that if any man will hurt them [Page 221]fire proceeds out of their mouthes (fire proceeds out of the mouth of Christ, in the Sdirit) and this devours their enemies, and if any man wil hurt them it is death, they must in this manner be killed
To deny the blessing, grace, and favour of God to any man, any creature, or to any thing.
To kill and slay, and to mingle strifes, contentions, debates, envie, malice, and wrath in the minds of men; because they are disobeyed.
Plagues both inward and outward: The Plague of Sword, Pestilence, Famine, Blindness, Barrenness, Nakedness &c. as often as they will.
Wee have seen their death, when their testimony was finished, but not before.
When the Sonne of Man had finished his testimony, when his houre was come, then [Page 206]must he suffer, and not before: So when the Witnesses have finished their Testimony, they must be killed, and not before. Then, there ascends a beast out of the bottomlesse pit, out of the lowest hel, the nethermost hell. A new, and undiscovered wickednesse and uncleannesse of Spirit, riseth out of this Bottomlesse pit, against the two Witnesses.
This whole World is this great City, as it's governed and ruled by the God of this World: and in this great City of the World, is the filthines of Sodom, and the Idolatry of Egypt.
It was a spirituall wickedness that Crucified the Lord Jesus, and it shal be a more spirituall wickedness, that shal kill and slay these two Witnesses.
Humane, Carnal, Fleshly, Gentile Christians, the Nations of this world, shal [Page 207]see these witnesses lie dead, and shall not suffer their dead bodies to be put in graves: When the Spirit is with-drawn, kil'd and slain by the Beast, or cloud of darknesse, that riseth out of the bottomless pit: these Gentiles, People, worldly Christans, shall not suffer their dead bodies, (outward formes) to be buried; the natural man upholds the body or form without the spirit; a bare, humane, carnall remembrance; to keep up the forme and flesh of Christ, left spiritless and life-lesse: this is the nature of the men of the world, or earthly and fleshly men; to live upon the dead carcasse of Christ: but they cannot indure the spirit and life of Christ; they can live no longer then they have the body dead and slain; if that revive, they dye.
An expression of joy and rejoycing: and this is the wickednesse of earthly People, that dwell in the Earth, that dwell in the World; they have no peace, no joy, longer then they get the mastery of the Spirit of [Page 224]God; and when they can by the strngth of that wickednes that ariseth out of the bottomlesse pit, trample upon the Spirit of God and of Christ, then they are well, then they can goe rejoycing from one to another, blessing themselves, and comforting one another, telling vain and foolish stories, of their victory that they have killed and slain the Lord, and denied him to reigne over them.
In these three verses following is the reviving of the two witnesses.
When these two witnesses shall appear in any, shall finish their Testimony, bee killed and slain; they shall ly dead three daies and an halfe (or, as it is exprest in the next chapter of the Womans being in the wildernesse) for a time, times and half a time.
The time of the killing of the witnesses, shall be a time of great joy and rejoycing to them that dwell one the Earth; eartly Christians, carnall Christians: Yet there shall be in it a day. Jesus Christ makes the grave a day: There is a quiet rest, and a sweet day in the death of Christ, in the killing [Page 225]of the witnesses: and though in it self it be very grievious and terrible; yet you shal see brightnesse and glory, shinings and twinklings forth of light, so that ye shall be able to call it a day.
But there is a day and two daies, and half a day, or a time, times and half a time.
First a day and season in which there shall be a comfortable expectation of a seasonable and speedy deliverance, where-we are able to say, These witnesses are now slain; but they shall speedily revive and rise again.
After that comes times, or two daies, wherein there will be lesse expectation, and more trouble; multiplied evils, time devided; and then there shall not be such an expectation of a speedy deliverance as was before. The Soul shall be able to say, I shall be delivered, but I know not when: for ought that appears I may lie long in this state; but I will waite with patience; I will submit to the will of the Lord.
Then after this there's half a day, or a season wherein there shall be a sudden reviving, an unexpected deliverance. A short work will the Lord make on the Earth.
They had before but the Spirit of prophesie (The Spirit of Prophesie is the testimony of Jesus) wherein, though they live'd, yet their life was but a saying they should live: but a fore-telling of a higher, and further state of life to come: but now they have a Spirit of life— The Spirit of life from God entred into them. Not the Spirit of prophesie only, but the Spirit of life: not only to bee able to fore-tel what they should be, but what they are; That they are righteous, holy, happy; that they live. Yea, not only to be able to say they live, but to be life it self. Not only to Prophesie in sack-cloth; to be under a vaile; but by the re-entry of the Spirit of life into them; to see GOD opening, and un-vailing his face.
These Witnesses must, and wil Prophesie before they live: First, wear sack-cloth, Prophesie darkly, that they shal live, then live. First, be in expectation and Prophesie of live, then live: first, beleive, hope and expect, then live.
We never lose any thing, but we gain [Page 227]by it. If we lose the Spirit of prophesie, we gaine the Spirit of life for it: we gaine by sufferings; we gaine by losing.
If a spirit of darkneses ascend out of the bottomlesse pit, clouding our comfort, we receive a better Spirit for it— The Spirit of life from God: and so are gainers. This we may be assured of, for the LORD saith it. He will not leave my soul in hell, nor suffer his holy one to see corruption.
We may be brought to the death, we may bee killed and slain, wee may be dead carcasses; But where the carcasse is, thither will the Eagles bee gathered together. Thither this Eagle (the Divine Spirit of GOD) doth resort: to this Carcasse (I say) to Revive it.
This heavenly Eagle, or Spirit of GOD, comes and eats up all the deadliness, all the corruption, all the Carcass; that he in us, might live in the Spirit.
There is no true life, but the Spirit of life. Then may we say we live, when we live in the Spirit of GOD: this is called the quickning Spirit. The first Man was made a living soul, the Second was made a quickning Spirit. Man is a living soul, a living creature; and it is the Spirit of GOD that makes him [Page 228]to live a Spiritual life: but when that life is killed and slain, then he hath a second life for it; a better life, The Spirit of life, life it selfe; true life indeed. And we know no life, no true life, but in the LORD, our life. — When HE who is OƲR life, shall appear &c.
While the Witnesses prophesie, they cannot say that they live; but when they have received the Spirit of life, then they can truly say they live: Now they can claime that title, I was dead, but am alive. I am the resurrection and the life.
There is no true life til there be a Resurrection; til then it's but a state of mortallity: It is not yet life: But when we revive, and rise again, mortallity is swallowed up of life: now we live indeed.
That's true life that is not subject to death; that is true life, that cannot be killed.
That life that is under the Power of death, that is under the Command of death, that can be extinguished by death, is no true life. Its life to be set free from death; to be dis-engaged and dis-obliged from the command of this King of fears: when we can say, O death! Where is thy sting? O grave! [Page 229]Where is thy victory? When wee can trample upon death; that is life, true Life indeed.
True life consists in a continual flowing forth from God, a daily powring out of the Divine life, the Divine nature into us; enlivening and quickning all our actions and services.
Those are not living actions, living services, living performances, that flow not from the life of GOD in us. We live when every thing we act or speak flows from the life of God in us: Then wee live, when al we do comes from GOD, when God sends it forth, God speakes it, God doth it; then they are living words, living actions— In thy presence is life.
The absence of the soul from the body, is the shadow (and but the shadow) of death; but the absence of GOD from a thing, or person, that's death, Spiritual death.
You cannot say a man lives, except you see his soul act, move, speak &c. If yee were Christians indeed, ye would not say you live, until yee hear the voice of GOD saying to you, This is the way of God, these are the words and works of God. There [Page 230]is life true life indeed. The reviving and life of these two witnesses is the resurrection and the life, the life of the Sonne of God.
God comes forth in these two, in the Son and in the Spirit; the fulnes of God shewing it self in the flesh of Christ and the Spirit of Christ, this is life. These three are all in union together, the Father, the Son and Spirit, in one conjunction and unity.
The Father puting forth himself in the Son by the Spirit: The Father acting, quickning and inlivening the Son, by the Spirit; these mutually imbracing each other, is our life.
Concerning this resurrection of the witnesses observe, that it is graduall, The Spirit of life from God first entred into them; after that they live: there was a kinde of absence before; but now a presence of the Spirit of God.
The holy God suffers a kinde of parting to be between himself and his Son; ney, betwixt himself and his own Spirit which is himself; and after this again there is a reuniting. First, There must be an entrance, The Spirit of God first enters into them, then they live.
The Resurrection though it be quick, though it be in a moment, in the twinkling of an eye, yet it is graduall.
First, There is an entrance of the Spirit; The Spirit of life from God entered into them.
Secondly, There is a double effect of this entering of the Spirit.
- 1. They stood upon their feet.
- 2. They heard a great voiyce saying, Come up hither.
First, The Spirit of the Lord entered into them; while they are dead, while their dead bodies were lying in the streets of the great City, the breath of life from God entered into them. And this is very certain, we shall not lose any thing that we have had. Though the Lord withdraw himselfe from us a little while, yet he will returne to us again, and then he wil gather up al that is scattered, and enter into all that's dead.
This is the second gradation, or the second degree of their Resurrection, which is two-fold.
1. They could own the Lord, they could say, The Lord is with us; our God [Page 232]is with us, and in us. Life is come to us. We are the holy ones of God. We are the golden candlesticks, upon whom the light of God doth shine. This is the Spirit of life from our God.
And then secondly, they are raised from the earth; and so raised as that they can stand upon their feet; an expression of the dry bones, Ezek. 37. into whom when the breath of the Lord came, they lived, they stood upon their feet, an exceeding great Army. So the Prophet Ezekel when he was overcome by the glory of God in the great vision he saw chapter 2. it's said, The Spirit of the Lord entred into him, and he stood upon his feet. And so Daniel was raised, chapter 10.10, 11. O, Daniel, a man greatly beloved! understand the words that I speak unto thee, and stand upright: Which is the same with this: The Spirit of the Lord intring into us, standing up in us, manifesting and shewing what wee are, making us visibly to appear the anointed ones of God; inabling us to stand up and own a heavenly and spiritual life and light, to appear, to arise, to shew our selves, that we are the holy ones of God.
And though whilest wee were slain and dead we could not owne the Lord, or acknowledge [Page 233]him; we could not confesse the Lord, who he was, and what he was, because we were in death and darknesse: yet now having the Spirit of the Lord entred into us; we now being raised from the dead, we stand up and are able to say, Wee are the Lords; wee are the holy anointed ones of God.
There is life and strength and confidence appearing in the witnesses standing upon their feet, so that they can say, We (by this life or in this life of God) are able to live amonst men, to walk about in the Name of the Lord; to owne and confesse God amongst men; and with confidence to looke men in the face; Hell in the face; Devils in the face: To out-look, out-speak, out-act, all our adversaries. To say, We live, and God lives in us. We dare owne our selves what we are; We dare go up and down, and act and speak in the Name of our God.
Time was, that the glory of God was carried about upon the shoulders of men. The Prophets did testifie and witnes in the strength and by the strength of the creature [Page 234]and in and by the meanes and use of some creature, gifts, parts, Scriptures, experiences, and such like things, wherein God stood upon the shoulders of man; upon the feet of man; was upheld and borne up by the strength, power and authority of the creature; by reason, by judgement, by opinion, by strength of argument &c. but this they are now dead unto, and now there appears in them a high, a more excellent way: the witnesses (Christ in flesh and Spirit) stand now upon their own feet; upon their own strength, simply and immediatly upon their own strength and power, not leaning upon cratckes of man, the wisdome of man, the strength of man, the parts of man; not borrowing ought from any creature, but standing barely upon their strength, their own power, their own authority: And because they are the Saints of God, therefor they stand and require not helpe from creatures. Now they can say, This authority God gives us; this power doth God administer to us, and this we dare challenge and claim, being the holy ones of God; being the anointed ones of God. We need no strength from others; wee care for no crartches; wee lean upon none; wee stand [Page 235]barely and simply upon the strength and power of our God. We need no arguments to confirme us; no reasons to parswade us; no authority of men to strengthen us; wee stand upon our own feet; we dare say, Heer we are in the Name of our God. Because we are, we are: because we llve, wee live; And because we are the anointed of God, therefore we act, therefore we speak, therefore we live, and upon no other account at all.
They yet are upon the Earth, and have not wholly put off their earthlines; though they are able to live, to act, to speak in the Name of the Lord, yet they goe upon the ground. Though they need not cratches, yet they stand upon the Earth.
Afterwards they ascended up into Heaven, into a higher and more spirituall life then this; when they hear that great voyce from Heaven, Come up hither.
The Feet, the lower and inferiour part of the body, are alwaies subject to defilement by dirt and filth of the Earth, for they have continually fellowship with the [Page 236]Earth. But these two witnesses though living in the earth, though standing upon the Earth, yet have some fellowship with the Lord of Heaven.
— And great fear fell upon them that saw them.
Earthly men, and they that dwell onely on the Earth, when the witnesses are slaine, they looke and expect that that state of death and darknes wherein they lie should utterly swallow them up; O, (say they) what a dark, what a sad condition are they in?
While the witnesses prophesied and testified against the flesh, against the strength and wisdome of man, earthly men were troubled and cast down; but when the witnesses are slain and lie dead in the streets without the actings of the life of God in them: presently they conclude they are wholly destroyed. O, (say they) see what a sad state they are in, they are quite undone, they have lost their life, their strength, their joy, their peace, their comfort, they are dead, they are gone, there is an end of them. Thus they speak, thinking they shall never [Page 237]revive again. These are the thoughts, and this is the language of earthly men: but when they see them stand up upon their feet, revive and live again, O, this strikes them to the very heart: to see the Lord standing upon the Earth, owning himself in his People, is terrible and dreadfull to earthly men: the glorious appearance of God, strikes man to the very heart: O, I shall dye, I have seen the Lord. So Daniel when he saw the Lord, he fell upon his face. So Job, when his eyes had seen the Lord, he repented in sack-coth and ashes. And know this, that the reviving grace, the reviving Spirit of the Lord, bringing up his holy ones from the depths of temptations and troubles, to a state of life and joy, is terrour to the world, a terrour to them that see it: When any thing of the appearance of God, of the clear brightnes of the Lord breaks forth, and speaks thus; I am the Lord, the holy one of God; man cannot stand, he fears, he trembles, he fals down as dead: when men live onely in the light and strength of God, then great feare fals on them that see them.
— Great fear fell upon them]
It fals irresistably, they cannot avoid it; every creature that is earthly, within or without, Fear fals upon them, Fear surprizeth them, at the reviving of the witnesses.
I know palenesse and sadnesse, fears and astonishments, and great troubles, fall upon the flesh of man: It hath upon me, and it doth upon the flesh of man, and upon al that hear any thing of the tidings of the appearing of Jesus Christ: I say, The reviving of the witnesses, the enterance of the life of God into them; the quickning, the appearing of Jesus Christ in the Spirit: God being in man, and man being in God; this life of God strikes horrour, terrour, and amazment into the hearts of earthly and carnall men: It fals upon them like a Milstone it breaks them to peeces, it grinds them to powder.
Men are weak things, poore things, base things, fearfull things, guilty things, and therefore fearfull things; full of bondage and slavish fear.
The least appearance of the high power and glory of God, doth affright, startle and [Page 223] confound rhe strongest, the nost stout-harted amongst men. No man, no earthly man, no fleshly man, Dares, Dares look upon God when he appears.
While man is able to say, it is not God; while he is able (as he thinks) to shut his eyes against him and not see him, he may please himself (at least a while) in having a little peace, and perswade himselfe that he shall doe well: but this appearance of God is so sharpe, so bright, that he cannot, must not, shall not be able to shut his eyes: possibly he may doe as a man that shuts his eyes against the Sun: the man that lies in the Sun, though he doth shut his eyes as fast, as close as he is able, yet the bright beames of the Sun, doe so pierce and work into his eyes that he doth see, do what he can. So when men say, This is not Christ; this is not the Spirit: yet the bright beames of the Sun of righteousnesse do so pierce into their eyes, into their hearts, that (I know) they see, and connot but see, and say, This is the Lord; and they tremble.
— And I heard a great voyce saying, Come up hither]
When we are alive we hear the voyce of [Page 240]GOD. And though the voyce of GOD be a mighty voyce, a great voyce, a strong voyce; yet when we hear God speak we rejoyce: O, pleasant voyce! (pleasant because from Heaven) O, Heavenly voyce! When Heaven speakes, it speakes love, and life, and joy, and glory, and kingdome, and power, and goodness, and excellency, and majesty: We hear it, we hear it continually; an eternal word: It is alwaies sounding in our hearts and eares; O, this great voyce, this mighty voyce! Every thing that is in us heares it; every faculty, every part, every gift, Every thing heares this voyce: It speaks largely, it speaks mightily and powerfully, it speakes to the whole man: It is so big and great, that it makes us to become all ear; or the ear to be every where, and every thing; the head, the feet, the body, the soul, the spirit, the inward man, the outward man, all hear this great voyce: It speaks with Authority and Power: It removes, and sets aside every thought that hinders obedience to it: hile we hear it we obey it, we receive it: It is so great that there is nothing else left but it.
This great Voyce saith, Come up hither; it is so great a voice that it turnes us into [Page 241]Heaven; it turnes us into the voyce it selfe; we are the voyce; it fils Heaven and Earth; so mighty, so powerfull, so full of majesty; O, it's the great answer of our praiers, the great end of our hopes, the great glory we look for, the great reward of our sufferings, the great joy of our GOD, the great love of our God! O; It's the voyce of our beloved, of our Father, of our King, of our GOD! Its thy voyce O GOD!
— A great voyce from Heaven saying unto them, Come up hither.
To them, to none else, none but the Holy ones, the Anointed ones of God, none but they that live in the Spirit of God: though it be a great voyce, yet it is spoken to none but them. You my Son, you my Spirit, you my Self, Come up hither.
Rev. 4.1. saith John. A voyce said unto mee, Come up hither, and immediately I was in the Spirit. So here, When the Witnesses heare the voyce, immediately they ascend. The voyce takes them up into Heaven, up into it selfe.
The voyce saiith unto them, Come up hither; [Page 242]Come to Me, live in Me, live in My Power, live in My Strength, live in My Glory, live in My Kingdome; Be as I Am, Be where I Am, Be what I Am; Do what I Do, Do as I Do: Come into My Glory: live not below the glory of God; live no longer like creatures, live no longer in the world; but Come up hither and live in the glory of the Creator, the glory of GOD: Live not amongst men; live not amongst Angels; but live the life of GOD: Come up hither, Come to Me.
This is not a going from place to place, in a carnal way by a bodily motion; but the true ascending and coming to God, is in the Spirit of God, in the life of God; to live in the presence of God, in the Face of God, in the Kingdome of God, in the Glory of God.
— Come up hither]
O, Excellent voyce! O, powerfull voicel O, precious voyce! O, pleasant voycel Transcendent love! Infinite goodnesse! The bosome of the LORD opened! Heaven it self opened! The LORD Himself opening Himself, and reaching forth his hand saying, Come hither, Come hither. Ye cannot [Page 243]live any longer without me; I can live no longer without you: Let's live together: Ye are a part of my selfe, I can no longer be parted from my self, my self must come to my self; we can live strangers no longer; ye must come and live with me, in my house: Here's a Throne, sit down; here's a Crown, put it on thy head; here's Glory, weare it; here's a Kingdome, its yours. We Come, wee Ascend.
— And they ascended up to Heaven in a cloud]
The third degree of their rising is upon their hearing. We do arise, we do ascend; it is our nature to ascend: and seeing we are now living the life of the LORD, in the Spirit of the LORD; we are able to ascend.
While wee were only men, our faces tended to the earth, down-wards; but now our natural course is turn'd, through the divine life of God in us, we do ascend to Heaven, to God; or thus, our ascending up daily more and more to God, is become our naturall course.
Now we can quit the earth, quit the creature, [Page 244]quit the flesh; al things below the glory of God we let them all go: Now we bid farewel men, farewel griefs and troubles and shame; the companions of men. Farewel earth, farewel weaknesses, cares and fears, companions of the earth farewell; now wee ascend to Heaven in a cloud.
— In a cloud]
Whil'st we ascend in a Cloud somthing yet of darknesse and weakness accompanieth us, Though we are hastening to glory, hastening to God, yet it's in a cloud. God descends, Christ descends, the Spirit descends, and wee ascend; yet we meet in a cloud. GOD comes down to us, we go up to meet God, yet both in a cloud. We meet together, we converse together, yet in a cloud. Here's the glory of God in the Saints, not yet breaking forth into naked and open brightnesse; but covered with Clouds, with some weakness, with some infirmity.
— And their enemies beheld them]
Satan, the Nations, Kinreds, Tongues, religious Voyces, religious Opinions, Flesh, and World: all their enemies beheld them: look upon them, but its little comfort to them, little joy to them, to see them ascend.
This is an increase and addition to our glory, that we must ascend in the sight and view of al those that hated us, and persecuted us, and were enimies to us; and as they rejoyced when we were down, so they must be troubled when we arise.
Hel, death devil, look on us and behold us, and yet cannot hinder our asent; we ascend and goe up in the sight and presence of all our adversaries, yet they are not able to hold us down.
The witnesses that were slain, arise, and ascend into heaven, yet their enemies cannot in the least measure hinder them.
As we ascend in the sight and view of God, so in the sight and view of al our enemies.
As heaven is filled with joy at our arrivall, so the world is filled with affrightment and amazment at parting with us: we cannot [Page 246]leave the earth, but we carry the life of the earth with us; we take al good from hence, and carry all good and glory into heaven with us. Hel, death, devil, shal al look upon us and shal bee troubled, and not be able to keep one ragge of us from enjoying this Glory, Majesty, Brightnes and Excellency of GOD.
THE WITNESSES DEATH AND RESURRECTION.
And the same houre was there a great earthquake, and the tenth part of the City fell, and in this earth-quake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of Heaven.
WE are unfolding the mystery of the two witnesses, which are the witnesses of God: in which, and by which every word of God is confirmed: they are two in their prophesie in sackcloth: but their is a third conjoyned with them in their resurrection, as they are in Heaven, Ascended and Risen.
There are thee that bear witnes in heaven, and by these three, is every word establisht: The Father, the Son and the Spirit; each of them having a sufficiency to confirm each other; and together to put an end to all controversies.
You heard in the morning that there were severall degrees of the reviving of the witnesses, the first degree is the entering of the Spirit of life from God into them, which caused them to stand upon their feet.
Secondly, They heard a great Voyce from Heaven, calling them up, Come up hither.
And thirdly, There is their Ascention into Heaven: They were taken up in a cloud, and their enemies beheld them.
And in the 13, verse, there is the effect of al this. In the same hour there was a great earthquake, and the tenth part of the City fell:
These works of God are not yet pure, though they are very excellent. Though there be a Resurrestion and Ascention into heaven; yet it is in a cloud, covered with some infirmity and darknesse; and yet in this there is the greatest glory.
And the same hour was an Earthquake]
Or (to speak the language of God elsewhere) A rejoycing with trembling.
In the greatest appearance and manifestation [Page 249]of God, so long as there is any Earth it Trembleth: and indeed, the more glorious the discoveries of God are, the greater the Earthquake. No Earth can be without moving and trouble, that bears the weight of the glory of God upon it
In this hour of ascention, there is a mixture of some secret rejoycing; and some trouble occasioned by the Earthquake; or else take the Earth heer as distinct from the witnesses, and then their ascending up from the Earth, makes the Earth to shake. Christ and the Spirit of God, those two witnesses are the streneth and stability of the Earth; yea, the strength of the Pillars of the Earth: I uphold the Pillars of the Earth saith the Lord: He it is that strengthens the very foundations of the Earth. And therefore when these witnesses, the strength and Pillars of the Earth, ascend and remove from it, the Earth must needs quake and tremble.
The witnesses are the corner stone of the World; It was by the word of the Lord, that Eternall word, that the Worlds were made, that the Worlds are supported: therefore when this Word of the Lord Ascends out of the World, the World must needs shake.
The whole World hath lived and leaned upon Christ and the Spirit of Christ, and [Page 250]now his arising and removall out of the World, must needs prove the ruine and downfall of the World. All your strength, peace and comfort, hath been borrowed of Christ; and now his leaving the World, and carrying the Pillars of the World with him (as Sampson the Gates of the City) makes all the World fall to confusion.
— A great Earthquake]
The naturall cause of an Earthquake, is the wind pent up in the bowels of the Earth, which seeking vent, breakes forth and so shakes the Earth. So the Spirit, or breath, or wind of the Lord, pent up in the bowels of the Earth, shut up amongst earthly men (as the Son a Man was three daies and three nights in the heart or bowels of of the Earth) when it breaks forth it shakes and rends the World: And this is the cause of the Earthquake and commotions that are now abroad in the World: The breaking forth, or ascending of the Spirit of God out of the World.
An Earthquake is one of the greatest perplexities and evils that can befall the world; the Earth being the Center and stay of man. The very bottome and foundation upon which all the camfort and good of the life of [Page 251]man stands. When this center, this rest or stay, this foundation shakes, nothing more affrightens, and astonishes man.
These Witnesses ascending out of the world, the Bottom and Foundation of peoples strength and comfort trembles and quakes: the root of al humane life is cut insunder at once: the bottom of al humane joy is taken away: The foundation of Ecclesiastical and Civil power is shaken; the ground-worke of all earthly stability and comfort, of Church and Comon-wealth quakes and trembles; I say, the world is losing the foundation and ground-work upon which Religion and Civil-government stands; and this makes the Earth to shake.
— And the tenth part of the City fell]
This City is Babylon, called the holy City. This holy City is trampled under foot, as you may read in the second verse of this Chapter. This holy City, or the outward Court, is left to bee possessed by the men of the world, by the Gentiles, by men uncircumcised in heart and spirit; by fleshly and carnal men: This is the fate of this City.
— The tenth part]
The tenth part (you know) was the Levits part, which was holy to the LORD, or dedicated to the LORD; it was offered up to the Priests under the Law, it was the chiefe maintenance of the legal priesthood.
And here the tenth part of the City, the chiefest part, the devoted part (as you say) Gods inheritance, the lot and portion of the Priest-hood, this part of the City fell; in summe, the holyest, the chiefest, the excellentest part of the City fell.
The waies of worldly Prophessors and Christians, are somthing that is holy, somthing that is offered up to God, but in the hands of the world, trampled under foot by the world. There is an excellency in this, this is that that's called the tenth part, that part wherein men have thought themselves most sacred and holy, that which they have offered up to God, that which they have seperated from the world and their owne proper use, and given to God; some of their wisdome, some of their estates, some of their time, some of their [Page 253]strength, &c. the tenth part. This tenth part of the City fell; this chiefest and most excellent part: This tenth part, when they have reserved nine parts to themselves and dedicated the tenth to God: That which hath bin mens Religion, and that wherein they have placed their confidence and comfort and by which they have thought to be saved, this excellent part, this tenth part of the City fell in this earth-quake.
I tel you againe, When these two Witnesses ascend and leave the earth, then the highest formes of religion, the most excellent seperated things of men, those holy things wherein they have most devoted themselves to GOD, and the Temple of God, their hours of Praier, their Sabbaths their Fastings, their Engagements and Covenants to serve the Lord; this tenth part in the Earth quake falls al to the ground: the tenth part &c.
— And in the earth-quake were slain of men seven thousand]
As the tenth part of the City fell, the chiefest part, the best part, the excellentest part of the holy City; so the best part of men, or [Page 254]an excellent number of men, and both understood by this number seven thousand: one thousand is a great number and an excellent number as wel as a great number: ten hath an excellency in it, therefore the tenth part was given to GOD; one hundred is ten times ten, one thousand is ten times an hundred, which in the Law is multiplied to hundreds and thousands.
Seven thousand is the perfection of the creature as it is able to be numbered; or it is the multiplying of al the perfections of man; or man numbered into the highest perfection, or largest number that may be multiplied that is not Infinite, which is God.
— Seven thousand]
Seven is a Holy number; and therefore the seventh day was sanctified and made holy. A blessed number, therefore GOD blessed the seventh day. Its also a number of rest, GOD rested the seventh day and appointed the seventh day to be observed as an holy rest.
Here is humane perfection in the greatest number, in the blessedest number, in [Page 255]the quietest estate, wherein men have thought themselves to be holy men, blessed men, men at rest; wherein they have thought themselves truly blessed, truly holy, truly happy.
When men have numbered up themselves to such a state, to seven thousand, a holy number, a blessed number, a number of perfection; to such a state wherein they have thought themselves holier then others; more blessed and happy then others: when they have thought themselves at rest; and indeed (in humane account) have had abundance of blessedness, thousands of blessednesses, thousands of blessed hopes, blessed believings, blessed joyes and comforts, such a state wherein they have rested and been satisfied; yet now in this Earthquake, in the same houre that the Lord leaves the Earth, that the Witnesses ascend up to Heaven, when the LORD wil no longer converse with Earth, but with Heaven, when he wil no longer converse with his People in an earthly, but in an heavenly way and manner, he and they walking together and enjoying each other in Heaven; Then those thousands, those seven thousands, all those holy, happy, blessed, resting men, shall be slain.
— And the remnant were affrighted, and gave glory to the GOD of heaven]
The chiefest and choisest part of men are gon, and that which remaines now is but a Remnant, a small part; so mean and poor a part as is not worth the numbering, or to be gathered up into order and beauty, or into the account of holiness and blessedness, as other men are; they are onely a poor remnant.
This Remnant was affrighted and gave glory to the GOD of heaven.
Nothing is more frequent in the Prophets, where mension is made of the judgements of God (through which he brings his people to salvation) then this, That a remnant shall be saved, a remnant shall be brought through the fire. Here one and there another, as the gleanings of the vintage; like small bunches of grapes upon the uppermost boughs; a smal company, and them not regarded, a remnant.
They are but little, and exceeding little, a Remnant shal come to happiness. The bulk and body, the head, the crown and glory of man falleth and are slain; and a [Page 257] Remnant only escapes: The LORD wil take off the head of man, according to that saying, And I saw the souls of them that were beheaded for the witnesse of Jesus Rev. 20. I say, the LORD wil take off the head, the glory, the top, the crown, the wisdome, the excellency of man; the maine, the chiefe, the principle part wil th e LORD slay; al these in man shal be taken away, and only a remnant shal remain.
The LORD wil waste and consume flesh to a very low state; He wil bring down man to a fragment, to a very small Remnant, til ther's almost nothing left; to a state and condition that shal not be considerable, that shal scarce be fit for any use.
The thousands, the seven thousand; the excellentest, the greatest, the richest, the most numerous, the most religious and devoted part shal be slain; a remnant only shal be left and those affrighted too.
— And great fear fell upon them that saw them]
When they saw the LORD ascending out of Earth, leaving the Earth desolate; [Page 258]leaving Religion, Society, Commonwealthes, to wasting and destruction; when they, saw stability, goodness, wisdome, righteousnes and holyness forsaking the earth, and ascending up into the holiness of God, this affrights men; and it affrights them (almost out of their wits) to see that there is no living amongst such men; that there is nothing to be seen amongst them but death, horrour and confusion in the whole creation: And to see that if we do not submit to the Lord, live in the Spirit of the Lord, and follow the guidance and conduct of the Spirit of the Lord, we are for ever ruin'd. If we are not able to ascend with these Witnesses, go up with them to Heaven and live with Christ and the Spirit of God an heavenly life, we are utterly undone for ever; we shal see hel opening her mouth to devour us; miseries, feares and wrath ready to cease upon us and swallow us up: therefore if we cannot ascend to Heaven with these witnesses, Wo be unto us; for we shal see there is no possible way of subsistence out of heaven. We shal see much hellish wrath and darknes and confusion fall upon men; that they cannot live in that state and condition wherein they have lived.
— And they gave glory to the GOD of Heaven]
Strange language, that a Remnant, a poor affrighted remnant, should be able to give glory to God. Yet thither we must be brought before we can give glory to the God of Heaven.
Whil'st we have any glory left, we give glory to our selves, and not to God; but when we are become a Remnant, Affrighted and dasht in peeces, then shal we glorify God.
We think that men of excellent wisdome and strength should glorify GOD, O no, they take from the glory of God, and give it to themselves. We think that Assemblies, and Parliaments, and Synods, and Councels of great Men, should give glory to God; no, none at all; they give glory to themselves: None but an affrighted remnant gives glory to God.
God neither hath, nor wil have any glory til man be brought to an affrighted Remnant— they that were affrighted gave glory to God: Mark it, if you are able to mark it, that such a poor and affrighted remnant [Page 260]should give glory to the God of Heaven; that the God of Heaven should receive glory from so poor an affrighted remnant, a poor fag-end of the world, wasted and consumed by sword, plagues, and judgements; that they that have nothing, should yet give to God: When men are wasted and consum'd to nothing, yet that that nothing should be able to adde and give to God, this is worth your observation.
So long as we are any thing, we are still attributing and giving to our selves; and when we are wholly revelled out into nothing and lost, then we are contented to give all to God.
It is much that we that are nothing, should give to him that is al things; and it is very much that we should give him glory; that which is most dear to him, and that he should accept of it from a poor affrighted Remnant: Though (I say) the glory of God be that which is exceeding deare to him, and that of which he is most Jelous, yet it is not dear to him until we give it him; and then it's double glory; even then when it comes from a poor affrighted Remnant: When God can come and speak out of the mouth of a poor creature, wasted and consumed [Page 261]to nothing that is his glory. It is not his glory that he hath it from Mighty Angels; No, he laies aside that nature, and is pleased to accept of it from poor flesh, poor man, poor wasted, consumed man. I say, Our God hath his glory from wasted, consumed man.
God hath glory in wasting and consuming flesh in man: He takes away the glory from the creature into himself.
Gods greatest glory is to repair wasted man. When man is carried out of himself, into the lowest estate that can be; when the glory of man is laid flat upon the Earth, then GOD is gathering it up into his garner.
And this is certain, til this poor remnant gives glory to God, God hath visibly and manifestively no glory at all. It must be this poor man, this wasted man, this poor flesh, this poor creature, walking through the fire, and passing through many tribulations that must set this Crown of glory upon the head of God; that must make God glorious; a glorious blessed God.
The root and foundation of the glory of God, is lost and undone man.
Before (as I said) they gave glory to themselves; or if they gave glory to any God, it was to that God that is the God of this world.
All that men contend for in the strength or power of man, is to give glory to the Gods of this world, the Gods of the earth. Thers is indeed a seed of sincerity in the Saints, that gives glory to the God of Heaven, but it is in a poor low, dark, way; Prophesying in sack-cloth.
These stand before the God of the Earth as the Olive tree on the left hand of God, offering Sacrifice to the God of Heaven, though it is as yet but in an Earthly manner: unto God it is, though in weaknesse; or, unto the God of Heaven in an Earthly way.
That which most men in this world doe, is to give glory to themselves, or to the God of this world, the devill, as Rev. 9.20 And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship devils and Idols, of gold, silver and brasse, and stone, and [Page 263]wood, which can neither see, nor hear nor walk.
The greatest care and industry of most men, is onely to maintaine an outward, earthly power; an outward government, an outward worldly Kingdom a State Religion: which is nothing else but secretly to provide for their owne carnall peace, carnal ease, fleshly and diabolical State and so they worship the divel, and give glory to the god of this World: Now when a man is wasted and consumed, and affrighted, and brought to a Remnant, he is contented to give glory to God, to the true God, and to him in Heaven, in a heavenly way: and the matching of these two together, is an exceeding wonderfull and glorious thing; that the lower end of man cut down by the Ax of the Spirit to a stump, and left a poor remnant; That this retched creature, this poor Remnant, should be able to give glory to the God of Heaven: That is, should so speak, act and live, as to be alwaies giving glory to the God of Heaven, or rather, that it should speak, act and live the glory of the God of Heaven, and enjoy continuall communion and fellowship with the God of Heaven; that it should be able to set forth, adorne and beautify the God of [Page 264] Heaven, in a heavenly way; to hold forth God in his brightnes, excellency and majesty.
This is the work we are called unto, through death, through slaying, through Earth-quakes, through commotions, through temptations, to ascribe and give glory to the God of Heaven; to give up our selves to the glory of the God of Heaven; to give up that little, that nothing that remaines of us, that Remnant to be to the glory, or to be the glory of the God of Heaven, or to suffer the God of Heaven, to render himself glorious upon us; I say, This is wonderful.
Why have we heads, bearts, hands & tongues to be kill'd and slain, wasted and consumed to nothing; but to be raised again? What is it for, but that the God of Heaven should enjoy them? So long as we kept and enjoyed them to our selves, we used them to the glory of the god of the Earth; but now having been wasted and consumed to nothing, and raised again, they are to be imployed in the service, for the use, and to the glory of the God of Heaven: And now in this condition, we are in Heaven; now we are in the Kingdome of God, in the presence of GOD, in the Majesty and [Page 265] glory of the GOD of Heaven.
We are not yet at the higth of our glory, nor past through all our woe.
It pleased God to devide these woes into three parts, a first, a second, and a third. The first, is not the greatest, the second is (as I may call it) the wofulest it is the middle woe; it is as it were the heart of the woe; it's such a one as is like that tribulation, Mat. 24.21. such as never was before, nor ever shall be like come after; Tis that which is the very Center of the woes, and this at the Resurrection of the witnesses is past, then the heart of the woe is broken, and we are fully delivered from the middle woe; then wee are broken out of the bowels of the Earth, out of the bitterrest woe.
As Christ lay three daies in the grave, and rose again the third day: so the witnesses having laine dead in the streets of the great City three daies and an halfe; at the end they are raised up again.
The great woe of all is the lying of the [Page 266] dead bodies of the witnesses, three daies and an half in the streets of the great City: but it is some mittigation of the evil, that it is quick, short, full of dispatch; but three daies and an half: Therefore saith Christ (who had the infirmity and flesh of man) to Judas; That thou doest, doe quickly.
Lasting woes, are the worst woes. Then commeth the third woe, which shall last but half a day: And as it is short, so it is that which shall let us into the third state of the glory of God.
As there is the day of man, the day of Christ, and the day of God; so their is the glory of Man, the glory of Christ, and the glory of God. This Heaven, into which the witnesses ascended, is not the highest Heaven, the highest glory. There must come a third woe, that will carry them thither.
It is an happy state the witnesses are in when they are raised from the dead: yet it's not lasting, though their condition be glorious yet it hath a woe stealing upon it; yea, though it be a very blessed state; a Resurrection from a sinfull Earth: yet it is such a [Page 267]blessed state as is subject to warre; for immediately succeeds the third woe. This clear bright Sun of righteousnesse is subject to an eclips: The tenth part falls, and 7000. are slaine, yet all earth is not cleared away: There were sweet enjoyments of the glory of GOD, yet it was mingled with some weaknesse: and this is our happinesse, that our God wil never cease refining us, til all Earth, till all flesh bee quite removed from us; til he hath perfected us into himself.
The Third woe is a tolerable woe: though it hath its sting, yet it comes quickly and goes quickly: It's such a one as we are wel able to endure. And then cometh the seventh Angell Sounding, and hee saith aloud,
The two Witnesses, their prophesying, their slaying, resurrection, and ascension, is in the Mysterie of the Spirit, Angels sounding: It comes neere to perfection, but yet is not absolute perfection; the highest Reign [Page 268]and Kingdome of the Lord, and of his Christ, breakes forth at the sounding of the seventh Angel.
The seven Trumpets are all but one Trumpet, The last Trump shall sound. The Spirit of the LORD being able either to contract all into one, or to enlarge one into seven, when, and as he pleaseth: He can give all to one, call it one, make it one; discover it and open it into one, or enlarge it into seven. Seven dayes make but one with him; Seven Angels, and seven Trumpets, make but one Angel, and one Trumpet with him.
Seven is a number of rest and blessedness: and here is the seventh Angel, or the ange licall nature in et's perfection; Christ the Head of Angels, or the Perfection of Angels.
Angels are ministring spirits sent forth from God; Ministers and Trumpets sounding forth the Kingdome of glory.
The exellency or perfection of Angels is to trumpet out the last and greatest glory of God: Yet Christ the Arch-angel, the head and chiefest Angel, takes pleasure to sound forth the glory of God, before the breaking forth of the Highest and Last glory.
Trumpeting is a proclaiming or declaring of the glory of GOD. Jesus Christ, the Arch-angel, the head or chiefest Angel sounds and sends forth a proclaimation or declaration of the Kingdome of GOD. And when we hear the sound of this great Trump, we enter into glory; or the sounding of the last Trump by Jesus Christ, the great Archangel, goes before the approach of the highest glory of God. And its said,
After the sounding of the Trumpet comes forth the voices; which is a more distinct and excellent note in musick then the sound of the Trumpet. No Organ or Instrument sends forth so sweet a note as the tongue of man.
Its said, There were great voyces in heaven: and (as its exprest afterwards) these voyces are uttered by the four and twenty Elders that sate before the Throne, worshipping God.
Twelve (you know) was the number of the Apostles, who had only the first fruits of the Spirit: We (saith the Apostle) have the first fruits of the Spirit. They had (as it were) a single harmony of musick, publishing and [Page 270]declaring the glory of God; But here is not onely twelve, but twenty and four Elders; The Spirit of God appearing in a double measure, twice as much as in the Apostles, having the full harvest of the Spirit; a greater company of Saints, and the Apostolicall Spirit; or the gifts and graces of the Spirit in the Apostles doubled upon the heads of the Saints; or Jesus Christ appering in the Saints in a double measure of the Spirit of God. And they are all Elders too; al taken up into the Ancient of daies, living in the eternall and everlasting Spirit.
He is an Elder indeed, who was before the World was made; he is but an Novice, and of yesterday that can speak but from the begining of the World.
These are the great voyces in heaven, by the four and twenty Elders: In this dispensation you have that measure of the Spirit of God that was given to the twelve Apostles and Church in the primative time, doubled: raised up to the Ancient of daies.
Some times our God speaks in a low still [Page 271] voice, and indeed His very whisperings are pleasant. Here is not only one voyce, or a low whispering voyce, but many and Great voyces: Audible and Mighty declarations; Great and various discoveries of our God When the witnesses Prophesied in sack-cloth, Thousands were sufficient; but now here are Thousands of Thousands. Now here's Christ in the flesh, and Christ in the Spirit joyned together: Now they are multiplied to Thousands of Thousands in heaven: Many voices tuned, multitudes of hearts enlarged in heaven: they are four and twenty.
In the former dispensations they were shut up in Earth, they were cloathed in sack-cloth, they were but twelve; Here they are increased to twenty four: All the voices crying out Now in one Great voice; and that so clear, so shril, that it shal spread thorrow the whole Earth.— The Kingdomes of this world &c.
It may be those people that are of the earth, that are of the world, question and doubt what these voyces say, and they cannot say after them, or with them, The LORD lives, the LORD reignes; they think it, they dare not speake it; or if they do speak it, it is but poorly and weakly, [Page 272]from a bare letter, not from the Spirit of God: But hear when Heaven is opened, the glory of God manifested, and the Spirit of God doubled. There are great Voyces, thousands of voices, concenting and concentering together; al speaking aloud, al singing that heavenly Halelujah, saying, The Kingdom of the LORD; The Kingdom of of the LORD, The Kingdome of the LORD: Now heer's ful Language; ful speech, bold and loud speech in Heaven saying, The Kingdome of the LORD, The Kingdome of the LORD. There are many and great Voyces in Heaven, saying, The Kingdomes of this World are become the Kingdomes of OƲR Lord.
When the seventh Angel sounds; when there is freedome and liberty in the hearts of the Saints, they all now say, The Kingdomes of the LORD.
They talk aloud of God in Heaven. Below in the Earth people whisper and speak (as it were) in a corner of God; they speak low and in private, therefore (saith Christ) [Page 273] What you speak in a cornes shall be published on the house top.
Al the appearances of God, have been but as in a corner. Though the sending out of the Apostles into the World, did typify that universal, free, abundant declaration of GOD, this Name of God in the World: Yet al that which hath been made known of God hitherto, hath been but a speaking in a corner, in comparison of that which is now breaking forth.
God hath been spoken of in a corner, heer a little and there a little: But now there comes a great Voyce, that throwes downe State, Kings, Kingdomes and al the powers of the Earth; to make way for the glory of God.
God wil whisper it no longer, nor speak with a faint Voyce, with a cold language; but wil speak so, and come so, That every Eye shall see him; every Eare shall heare him; every Tongue shal speak him, and every heart shal acknowledge and confesse him; This is the LORD. Now doth GOD REIGNE. Now is Christ exalted.
This Voyce may be heard in Hel, and [Page 274]spoken in wrath: but when ever it is spoken freely and aloud with joy, then it is in Heaven to the Saints: And this is the close of the great Voyce The Kingdomes of this world are become the Kingdomes of our Lord and of his Christ]
God heretofore hath had the meanest of this World: A sort of poor, low, mean People only have testified a little for God and Christ: heer a little, and there an handful: but doe you think it, or can it be thought, That God wil alwaies be contented with this? Or doe you thinke the GREAT things of the World were made eternally for the Devil and wicked men? Or can it be imagined that God should fil a World with men, and furnish them with parts and abilities; Greatnesse, Wisdome, Riches, Majesty, Authority, &c. that wicked men should alwaies abuse them, and devils alwaies have the command of them, and God forever be excluded and shut out.
No, no such matter: No, the Kingdomes of this World, al the Riches, al the Strength, al the Authority, al the Power, al the Righteousnesse, Justice, Judgement and Excellency of this World, both in respect of Civel and Ecclesiastical Government: Al the Kingdomes of this World, shall become the Kingdomes of our Lord and of his Christ: We dare in the power of the Lord speak it: The Voyce wil be, No man hath to doe with any Power, Authority, Wisdome, Riches or any thing in the World: No creature hath any power or priviledge to dispose of any thing on the Earth: Al Power, Strength, Riches &c. are taken from men; or if any thing be left, that which remaines is consuming and blasting, and shal wast away, til al greatnes and excellency whatsoever resolves it selfe into the Kingdome of OUR Lord and of his Christ; The Kingdome of Our Lord they are become. OUR Lord now must Reign: Al things now are become his. They were Our Lords from the beginning, and of right al did belong to him: If he did intrust them to other Kings, Nobles, Great ones, &c. it was but onely as they were his Servants; they were but intrusted and committed to them [Page 276]as Talents; they are but his Stewards; and woe be his Stewards, when he turnes them out of their Sewardship; they must be Stewards no longer; but must give an account of their Stewardship, of their Talents: And these Kingdomes of the World, must immediately become the Kingdomes of Our Lord, and of his Christ.
Wee have a Lord that is a Lord indeed, The great Lord of Heaven and Earth, The Lord af Lords, and King of Kings: others are but Images and Pictures of this OƲR LORD, they are but his Substitutes; and now OƲR Lord comes and throwes out al other Lords; He casts these Stewards out of their places; and the Kingdomes of the World return again to Him, whose they are.
They were of old thine, only they were let out to use for a while: The original right is in OƲR Lord; he hath it, and wil maintain it; and he himself wil Reigne. The Spirit of God hath prophesied of this in al Ages, and now he is performing it; The next Age, nay, at this time, this dominion is Our Lords.
Now for Our LORD, now for the great GOD. Now for Our King: Now all the Kingdomes [Page 277]of the World, are become the Kingdomes of OƲR Lord. OUR Lord wil take al, and leave nothing un-possessed. He must have al, and we must have all in him: He must Reign, and we must Reign with him. He that upholds us and comforts us; He that is in us and with us; He that speakes this language in us, and puts forth this expression by us, is OUR. Lord, God with us, or Emanuel.
This LORD shall have all the Kingdomes of the Earth; and he will put us in possesson of al that is good, excellent, rich, beautiful, all that is Kingly and Noble; all that excels; al the Kingdomes of the World.
And out of the Lord, and from the Lord shal be nothing but desolation and confusion: yea, desolation and confusion it selfe is our Lords prison, into which our Lord wil cast his enemies. They are al become Our Lords and his Christs, OUR Lords and his Anointeds.
It is Christ in the glory of the Father that is Our happinesse and Our life. The Son in the glory and power of the Father: God exalting the Son into himselfe.
The Kingdomes of the World are the LORDS yet so the LORDS as that Christ is King epual with the Father.
Christ laies down his Kingdome, that he might ascend into the Kingdome of the Father. And we lay down our Kingdomes of the World and creatures, that we might live in the Kingdome of Christ; that so the Father, Christ and Wee might Reigne together.
There are many Anointed, that pretend to be THE Anointed of God: And many there be that have some Anointing: But none shal Reign, but His Anointed: The holy one of God; the Anointed of God; Hee that is filled with the Spirit of God; Hee that is Anointed with the Oyle (the Oyle of GGD) He shal Reign for ever; no other: None but the ANOINTED of GOD.
OUR God Anoints US, and We are the Anointed of GOD; the Christ of GOD; [Page 279]the holy one of God; all gathered up into one Anointing, one Anointed, one God: and in this unity, all in one, we shal Reign with him for ever and ever: And so its said, Revelations 5. He hath made us Kings and Priests to our God: and we shall reign on the earth: The World shal become ours. Al worldly things, are taken into Heavenly: they have bin devided and distinguished (you know) some things are carnal, some things are spiritual; some things are of God: some things are of the World-But now al things shal be taken up into the glory of God; into the glory of Christ: Which is the redemption of the body, the deliverance of the creatures out of bondage wherein they have been held.
The whole Earth, the whole Creation shal be taken up and filled with the righteousnesse and glory of the Lord.
Satan and wicked men have Reigned long, but they shall Reign no longer. So long as Satan can Reign over us, we are subject to [Page 280]many evills; but now he is cast down, and now none can Reign over us but the Lord; we shall now receive no good from man, so also we shall receive no evill from man; no good from good Angels, no evil from evil Angels: No man, no creature hath any power over us; none but the LORD. We are the Lords, the Holy ones of God; and none but the HOLY ONE of God Reignes over us.
The LORD, the LORD Reigns, he hath taken to him his Kingdome; that is it for which wee give Thanks; His Kingdome, and Our Thanks-giving. And wee thank not man, but God: Thanks are due to none but GOD.
Because the Lord Reigns, and wee shall Reign, Therefore we give thanks.
The Reign of Christ is an Eternall [Page 281]Reign; For ever. But the Reign of GOD is for ever and ever; two Eternals.
The Reign of Christ is an Everlasting Reign, yet he gives it up into the hands of the Father; and God becomes all in all, and Reignes for ever and ever.
There are two Eternities in this Reign, the Lords and his Christs. The LORD delights to double his excellencies; to multiply Eternities: and there is no minute wherein it can be said our LORD doth not Reign, no season or time wherein it can bee said our LORD doth not Reign.
Whilest the LORD doth give forth favour and grace by man, and man gives thanks to man, its not the Eternal Reign of God and Christ.
The Reign of God is without intermission; it's for ever: It is in all things, and at all times: It is in height and depth, in day and night, in summer and winter: It's Eternal, for ever and ever.
Here are three Eternals.
First, The Eternal that was before the world. This Kingdome was before all times, and shall bee after all times, when times shall be no more.
It is present, it's no longer absent: yet it is to come, but not so to come as that we want it; but it is so to come, that we shal enjoy it everlastingly: It takes in all times, past, present, and to come. It is that Circle of Eternity that comprehends al, beginning and ending.
Now there is a bouble use made of this by the Spirit of God.
Thanks be to God, by them that dwell in Heaven: Down with al your glory, [Page 283]lay down al your excellency; that is, the excellency of al that are heavenly, to give thanks to God.
In the 16. verse its said, They fell upon their faces and worshipped God: They lie down in the dust, are base and worth-less in their own eyes, that they may give glory to GOD.
Now they say, nothing is excellent, righteous or good but God. Worship God, fear none, acknowledge none but God: speak nothing, love nothing, be nothing, do nothing but God.
Here is thanks, here's praises, here's rejoycing; LORD GOD ALMIGHTY, We blesse THEE, wee rejoyce in THEE, wee are exceeding glad of THEE; we never expected good from men, if wee did, they fail'd us: There is nothing but oppression in man: But in THEE is deliverance.
Certainly God wil Reign in righteousnesse, in justice and truth. Men are in [Page 284]tumults, wars, plots, mischiefs: But GOD Reignes in truth and righteousnesse. And the GREAT Kingdome of the LORD is our joy; Therefore— Wee give THEE thanks O LORD GOD ALMIGHTY.
The World, and the powers of the World are angry; they fret, they vex, they cry-out this is Blasphemy. And we expect nothing but wrath from the world, and it's proper for them that they should be wrath; our joy is their wrath: See how angry man is, freting, and vexing at Gods pulling down the Kingdoms of the Earth. This is the reason of that bitternesse and malice, that fury and madnesse, that is amongst men: What makes them so unquiet, killing and destroying one another: but because God is over-turning the glory of the world? What makes men so full of wrath, but because Thy wrath O LORD is come?
All the dead shal de judged, Dead Ordinances, dead Authorities &c. all that live not in the life of God, shall be judged.
Nothing is life and light but the LORD; nothing lives but the LORD, and those that live in the Spirit of the Lord: as for others, they are dead, and shal be judged as the dead: But those who live in the Spirit of life which is in God, they triumph over death, and that destruction that comes upon the Kingdomes of the world: They with joy can speak on this manner,
Their Wrath, is our Love; their Griefe, is our Comfort; their Anger is our Peace; their Trouble is our Reward; their Ruine is our Life.
This is the application the Spirit of the Lord makes to the Nations, which none can with stand.
God dvides the world into love and wrath, blessings and cursings: hee wraps the world up in wrath and cursings, and the Saints in thanks givings and blessings.
To the Saints he saith, Let them say, The Lord our Reward, our Comfort, our Love, our Joy, our Strength, our Heaven, our Life, our Father, our Head, our Prince, our King is Come.
But to the world he saith, Let them say, our Doome, our Judgement, our Darknes, our Confusion, our Dreadful day, and the Dreadfull day of the Lord is Come.